但以理書 9
2
就是他在位第一年,我但以理從書上得知耶和華的話臨到先知耶利米,論耶路撒冷荒涼的年數,七十年為滿。
4
我向耶和華─我的神祈禱、認罪,說:主啊,大而可畏的神,向愛主、守主誡命的人守約施慈愛。
6
沒有聽從你僕人眾先知奉你名向我們君王、首領、列祖,和國中一切百姓所說的話。
7
主啊,你是公義的,我們是臉上蒙羞的;因我們猶大人和耶路撒冷的居民,並以色列眾人,或在近處,或在遠處,被你趕到各國的人,都得罪了你,正如今日一樣。
8
主啊,我們和我們的君王、首領、列祖因得罪了你,就都臉上蒙羞。
10
也沒有聽從耶和華─我們神的話,沒有遵行他藉僕人眾先知向我們所陳明的律法。
11
以色列眾人都犯了你的律法,偏行,不聽從你的話;因此,在你僕人摩西律法上所寫的咒詛和誓言都傾在我們身上,因我們得罪了神。
12
他使大災禍臨到我們,成就了警戒我們和審判我們官長的話;原來在普天之下未曾行過像在耶路撒冷所行的。
13
這一切災禍臨到我們身上是照摩西律法上所寫的,我們卻沒有求耶和華─我們神的恩典,使我們回頭離開罪孽,明白你的真理。
14
所以耶和華留意使這災禍臨到我們身上,因為耶和華─我們的神在他所行的事上都是公義;我們並沒有聽從他的話。
15
主─我們的神啊,你曾用大能的手領你的子民出埃及地,使自己得了名,正如今日一樣。我們犯了罪,作了惡。
16
主啊,求你按你的大仁大義,使你的怒氣和忿怒轉離你的城耶路撒冷,就是你的聖山。耶路撒冷和你的子民,因我們的罪惡和我們列祖的罪孽被四圍的人羞辱。
17
我們的神啊,現在求你垂聽僕人的祈禱懇求,為自己使臉光照你荒涼的聖所。
18
我的神啊,求你側耳而聽,睜眼而看,眷顧我們荒涼之地和稱為你名下的城。我們在你面前懇求,原不是因自己的義,乃因你的大憐憫。
19
求主垂聽,求主赦免,求主應允而行,為你自己不要遲延。我的神啊,因這城和這民都是稱為你名下的。
20
我說話,禱告,承認我的罪和本國之民以色列的罪,為我神的聖山,在耶和華─我神面前懇求。
21
我正禱告的時候,先前在異象中所見的那位加百列,奉命迅速飛來,約在獻晚祭的時候,按手在我身上。
22
他指教我說:但以理啊,現在我出來要使你有智慧,有聰明。
23
你初懇求的時候,就發出命令,我來告訴你,因你大蒙眷愛;所以你要思想明白這以下的事和異象。
24
為你本國之民和你聖城,已經定了七十個七。要止住罪過,除淨罪惡,贖盡罪孽,引進(或譯:彰顯)永義,封住異象和預言,並膏至聖者(者:或譯所)。
25
你當知道,當明白,從出令重新建造耶路撒冷,直到有受膏君的時候,必有七個七和六十二個七。正在艱難的時候,耶路撒冷城連街帶濠都必重新建造。
26
過了六十二個七,那(或譯:有)受膏者必被剪除,一無所有;必有一王的民來毀滅這城和聖所,至終必如洪水沖沒。必有爭戰,一直到底,荒涼的事已經定了。
27
一七之內,他必與許多人堅定盟約;一七之半,他必使祭祀與供獻止息。那行毀壞可憎的(或譯:使地荒涼的)如飛而來,並且有忿怒傾在那行毀壞的身上(或譯:傾在那荒涼之地),直到所定的結局。
Arcana Coelestia # 868
868. 'Until the waters dried up from over the earth' means the apparent dispersal of falsities. This is clear from a person's state when he is being regenerated. Nowadays everyone imagines that evils and falsities with a person are totally dispersed and done away with when he is being regenerated, so that when he has been regenerated no evil or falsity is left, and he is therefore clean and righteous, like someone washed and made clean with water. But this is completely false. Not a single evil nor a single falsity is ever dispersed so as to be done away with. Instead everything fixed in him by heredity since infancy and everything he has acquired through his own actions remains. As a consequence, even though he has been regenerated a person is still nothing but evil and falsity, as is forcibly demonstrated to souls after death. From this it also becomes quite clear that no one has any good or any truth at all unless it derives from the Lord, and that all a person's evil and falsity derive from the proprium, and that man, a spirit too, and even an angel, if left in the smallest degree to himself, of himself rushes headlong towards hell. This also is why in the Word it is said that heaven is not pure. 1 This the angels acknowledge, and anyone who does not do so cannot be among them. It is the Lord's mercy alone which gives them freedom, indeed it raises them up from hell, and withholds them from it and from rushing back there if left to themselves. The fact that they are withheld by the Lord to prevent them rushing into hell, angels perceive clearly, as also do good spirits to a limited extent. Evil spirits however, like men, do not believe this, even though they have been shown it many times, as in the Lord's Divine mercy will be described from experience further on.
[2] Man's state therefore being such that no evil or falsity can possibly be so dispersed as to be done away with, because the life which is his own consists in evil and falsity, the Lord in His Divine mercy so subdues a person's evils and falsities by means of temptations while He is regenerating him that they do seem to be dead. They are not dead however, only subdued so that they are unable to fight against the goods and truths that have been derived from the Lord. At that time by means of temptations the Lord also gives him a new ability to receive goods and truths. He does so by granting him ideas of and affections for good and truth towards which evils and falsities can be turned, and by instilling into his general concepts of things - dealt with already - the details and the finer points to such details, which have been stored away in the individual and of which he knows nothing at all, since they are interior to the sphere of his comprehension and perception. The nature of these things is such that they are able to serve as receptacles or vessels, so that charity can be instilled in them by the Lord, and innocence in charity. Through the remarkable combination of these things with a man, spirit, or angel, a kind of rainbow can be represented, and this is why the rainbow became a sign of the covenant, see Chapter 9:12-16, to be dealt with, in the Lord's Divine mercy, when those verses are explained. When a person has been so formed he is said to be regenerated. All his evils and falsities still remain, as also do all his truths and goods that have been preserved. In the case of an evil person, all his evils and falsities, exactly as these existed with him during his lifetime, reappear in the next life and are converted into delusions and hellish punishments. But in the case of a good person, all his states of good and truth, such as those of friendship, charity, and innocence, together with their joys and delights - now increased and multiplied immensely - are recalled in the next life. These are the things meant by 'the waters drying up', namely the apparent dispersal of falsities.
Poznámky pod čarou: