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Daniel 13

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1 Now there was a man that dwelt in Babylon, and his name was Joakim:

2 And he took a wife whose name was Susanna, the daughter of Helcias, a very beautiful woman, and one that feared God.

3 For her parents being just, had instructed their daughter according to the law of Moses.

4 Now Joakim was very rich, and had an orchard near his house: and the Jews resorted to him, because he was the most honourable of them all.

5 And there were two of the ancients of the people appointed judges that year, of whom the Lord said: Iniquity came out from Babylon from the ancient judges, that seemed to govern the people.

6 These men frequented the house of Joakim, and all that had any matters of judgment came to them.

7 And when the people departed away at noon, Susanna went in, and walked in her husband's orchard.

8 And the old men saw her going in every day, and walking: and they were inflamed with lust towards her:

9 And they perverted their own mind and turned away their eyes that they might not look unto heaven, nor remember just judgments.

10 So they were both wounded with the love of her, yet they did not make known their grief one to the other:

11 For they were ashamed to declare to one another their lust, being desirous to have to do with her.

12 And they watched carefully every day to see her. And one said to the other:

13 Let us now go home, for it is dinner time. So going out they departed one from another.

14 And turning back again, they came both to the same place: and asking one another the cause, they acknowledged their lust; and then they agreed upon a time, when they might find her alone.

15 And it fell out, as they watched a fit day, she went in on a time, as yesterday and the day before, with two maids only, and was desirous to wash herself in the orchard: for it was hot weather.

16 And there was nobody there, but the two old men that had hid themselves and were beholding her.

17 So she said to the maids: Bring me oil, and washing balls, and shut the doors of the orchard, that I may wash me.

18 And they did as she bade them: and they shut the doors of the orchard, and went out by a back door to fetch what she had commanded them, and they knew not that the elders were hid within.

19 Now when the maids were gone forth, the two elders arose, and ran to her, and said:

20 Behold the doors of the orchard are shut, and nobody seeth us, and we are in love with thee: wherefore consent to us, and lie with us.

21 But if thou wilt not, we will bear witness against thee, that a young man was with thee, and therefore thou didst send away thy maids from thee.

22 Susanna sighed, and said: I am straitened on every side: for if I do this thing, it is death to me: and if I do it not, I shall not escape your hands.

23 But it is better for me to fall into your hands without doing it, than to sin in the sight of the Lord.

24 With that Susanna cried out with a loud voice: and the elders also cried out against her.

25 And one of them ran to the door of the orchard, and opened it.

26 So when the servants of the house heard the cry in the orchard, they rushed in by the back door to see what was the matter.

27 But after the old men had spoken, the servants were greatly ashamed: for never had there been any such word said of Susanna. And on the next day,

28 When the people were come to Joakim her husband, the two elders also came full of wicked device against Susanna, to put her to death.

29 And they said before the people: Send to Susanna daughter of Helcias the wife of Joakim. And presently they sent.

30 And she came with her parents, and children, and all her kindred.

31 Now Susanna was exceeding delicate, and beautiful to behold.

32 But those wicked men commanded that her face should be uncovered, (for she was covered,) that so at least they might be satisfied with her beauty.

33 Therefore her friends and all her acquaintance wept.

34 But the two elders rising up in the midst of the people, laid their hands upon her head.

35 And she weeping looked up to heaven, for her heart had confidence in the Lord.

36 And the elders said: As we walked in the orchard alone, this woman came in with two maids, and shut the doors of the orchard, and sent away the maids from her.

37 Then a young man that was there hid came to her, and lay with her.

38 But we that were in a corner of the orchard, seeing this wickedness, ran up to them, and we saw them lie together.

39 And him indeed we could not take, because he was stronger than us, and opening the doors be leaped out:

40 But having taken this woman, we asked who the young man was, but she would not tell us: of this thing we are witnesses.

41 The multitude believed them as being the elders and the judges of the people, and they condemned her to death.

42 Then Susanna cried out with a loud voice, and said: O eternal God, who knowest hidden things, who knowest all things before they come to pass,

43 Thou knowest that they have borne false witness against me: and behold I must die, whereas I have done none of these things, which these men have maliciously forged against me.

44 And the Lord heard her voice.

45 And when she was led to be put to death, the Lord raised up the holy spirit of a young boy, whose name was Daniel.

46 And he cried out with a loud voice I am clear from the blood of this woman.

47 Then all the people turning themselves towards him, said: What meaneth this word that thou hast spoken?

48 But he standing in the midst of them, said: Are ye so foolish, ye children of Israel, that without examination or knowledge of the truth, you have condemned a daughter of Israel?

49 Return to judgment, for they have borne false witness against her.

50 So all the people turned again in haste, and the old men said to him: Come, and sit thou down among us, and shew it as: seeing God hath given thee the honour of old age.

51 And Daniel said to the people: Separate these two far from one another, and I will examine them.

52 So when they were put asunder one from the other, he called one of them, and said to him: O thou that art grown old in evil days, now are thy sins come out, which thou hast committed before:

53 In judging unjust judgments, oppressing the innocent, and letting the guilty to go free, whereas the Lord saith: The innocent and the just thou shalt not kill.

54 Now then, if thou sawest her, tell me under what tree thou sawest them conversing together. He said: under a mastic tree.

55 And Daniel said: Well hast thou lied against thy own head: for behold the angel of God having received the sentence of him, shall cut thee in two.

56 And having put him aside, he commanded that the other should come, and he said to him: O thou seed of Chanaan, and not of Juda, beauty hath deceived thee, and lust hath perverted thy heart:

57 Thus did you do to the daughters of Israel, and they for fear conversed with you: but a daughter of Juda would not abide your wickedness.

58 Now therefore tell me, under what tree didst thou take them conversing together., And he answered: under a holm tree.

59 And Daniel said to him: Well hast thou also lied against thy own head: for the angel of the Lord waiteth with a sword to cut thee in two, and to destroy you.

60 With that all the assembly cried out with a loud voice, and they blessed God, who saveth them that trust in him.

61 And they rose up against the two elders, (for Daniel had convicted them of false witness by their own mouth,) and they did to them as they had maliciously dealt against their neighbour,

62 To fulfil the law of Moses: and they put them to death, and innocent blood was saved in that day.

63 But Helcias and his wife praised God, for their daughter Susanna, with Joakim her husband, and all her kindred, because there was no dishonesty found in her.

64 And Daniel became great in the sight of the people from that day, and thenceforward.

65 And king Astyages was gathered to his fathers, and Cyrus the Persian received his kingdom.

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Arcana Coelestia # 10331

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10331. 'In wisdom, and in intelligence, and in knowledge, and in all [manner of] work' means in respect of those things which compose the will and those which constitute the understanding within the internal man and within the external man. This is clear from the meaning of 'wisdom' as those things which compose the will within the internal man; from the meaning of 'intelligence' as those things which constitute the understanding, also within the internal man; from the meaning of 'knowledge' as those things which constitute the understanding and consequent speech within the external man; and from the meaning of 'work' as those things which compose the will and consequent practice within the external man. So the words used here mean everything - everything interior and everything exterior residing with a person in whom the good of celestial love exists - that receives the influx of Divine Truth from the Lord and is consequently seen in light. This influx and enlightenment are dealt with immediately above.

[2] But a brief statement needs to be made showing what wisdom, intelligence, knowledge, and work are. People who do not know what the internal man is and what the external man is, nor what understanding and will are, cannot see in what ways wisdom, intelligence, knowledge, and work are distinct and separate each from the others. They cannot do so because they cannot form any clear idea of one or of another. The people therefore who do not know those things call someone wise when he is merely intelligent or has only knowledge. But someone wise is a person who is moved by love to put truths into practice; someone intelligent is a person who is moved by faith to put them into practice; someone with knowledge is a person who applies his knowledge to doing so; and 'work' is that which is actually done by them. Thus 'work' means those three talents when put to use, within which they all combine.

[3] Nobody therefore can be said to have wisdom, intelligence, or knowledge in the true sense of these words if they are not put to use by him; for wisdom, intelligence, and knowledge have to do with the life a person should lead, and not with doctrine without reference to that life. Life is the end for the sake of which they exist. What the end is like therefore determines what kind of wisdom, intelligence, and knowledge they are. If real good, which is the good of love to the Lord and of charity towards the neighbour, constitutes the end, then they are wisdom, intelligence, and knowledge in the proper sense of these three words; for then these three as they exist with a person have their origin in the Lord. But if acting for the sake of some good desired by self-love and love of the world constitutes the end, they are not wisdom, intelligence, and knowledge, because then those three as they exist in a person have their origin in self. For any good which self-love and love of the world have as their end in view is evil, and when evil is the end in view nothing of wisdom and intelligence, nor even of knowledge, can be attributed in any way at all. For what use is knowledge if it does not hold an intelligent understanding of truth and a wise discernment of good within it? Knowledge devoid of these leads a person to think that evil is good and falsity is truth.

[4] In the case of those in whom the good of love to the Lord is present wisdom, intelligence, knowledge, and work follow in order from inmost to last and lowest. Wisdom there is inmost, since it consists in a will, inspired by love, that desires what is right. Intelligence is second, since it consists in an understanding, governed by a will desiring what is right, that perceives what is right. These two belong to the internal man. Knowledge consists in knowing what is right, and work in doing what is right, each governed by the will desiring what is right. These two belong to the external man. From this it is evident that wisdom must exist within intelligence, this within knowledge, and this within work. The work accordingly contains and embraces all the inner virtues, since it is last and lowest and that in which they terminate.

[5] From all this it becomes clear what should be understood by 'works' and 'deeds', mentioned so many times in the Word, as in the following places: In Matthew,

The Son of Man will repay everyone according to his deeds. Matthew 16:27.

In Jeremiah,

I will requite them according to their work and according to the deed of their hands. Jeremiah 25:14.

In the same prophet,

... O Jehovah, whose eyes have been opened upon all the ways of man, giving to everyone according to his ways and according to the fruit of his works. Jeremiah 32:19.

In the same prophet,

Turn back each of you from his evil way, and cause your works to be good. Jeremiah 35:15.

In Hosea,

I will punish his ways 1 , and requite him for his works. Hosea 4:9.

In Zechariah,

Jehovah deals with us according to our ways and according to our works. Zechariah 1:6.

In John,

I will give to you each according to his works. Revelation 2:23.

In the same book,

They were judged every one according to their works. Revelation 20:13, 15.

In the same book,

Behold, I am coming, and My reward with Me, to give to everyone according to his works. Revelation 22:12.

By 'works' in these places all that exists within a person should be understood, because all that constitutes what a person wills and understands is present in his works; for the things in his will and understanding are what causes him to do them. From what is within them the works derive their life; for without it works are like a shell without the nut or a body without the soul. What proceeds from a person does so from the things within him; therefore works are manifestations of those inner things, and they are effects through which those inner things reveal themselves.

[6] It is a general rule that as is a person's character, so is every work he performs. For this reason 'the works' according to which there will be reward or retribution must be taken to mean a person's character so far as his love and faith are concerned. For works are the product of the love and faith residing in a person. Nothing other than his love and his faith constitute the person, or what amounts to the same thing, his good and his truth, see 10076, 10177, 10264, 10284, 10298.

[7] Furthermore the actual desires in a person's will are what constitute a work; for what a person desires in his will he also does, provided that nothing insurmountable stands in the way. Consequently being judged according to one's deeds means being judged according to the desires of one's will. In the Word those who do good because it is their will to do it are called 'the righteous', as is evident in Matthew 25:37, 46. Of them it is said that they will shine forth like the sun in heaven, Matthew 13:43; and in Daniel,

Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars. Daniel 12:3.

'Those who have intelligence' are those who are moved by their intelligence to do what is true; and 'those who turn many to righteousness' are those who are stirred by the desires in their will to do what is good.

Poznámky pod čarou:

1. literally, I will visit upon his ways

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