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Daniel 7

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1 Im ersten Jahre Belsazars, des Königs von Babel, sah Daniel einen Traum und Gesichte seines Hauptes auf seinem Lager. Dann schrieb er den Traum auf, die Summe der Sache berichtete er.

2 Daniel hob an und sprach: Ich schaute in meinem Gesicht bei der Nacht, und siehe, die vier Winde des Himmels brachen los auf das große Meer.

3 Und vier große Tiere stiegen aus dem Meere herauf, eines verschieden von dem anderen. -

4 Das erste war gleich einem Löwen und hatte Adlersflügel; ich schaute, bis seine Flügel ausgerissen wurden, und es von der Erde aufgehoben und wie ein Mensch auf seine Füße gestellt und ihm eines Menschen Herz gegeben wurde. -

5 Und siehe, ein anderes, zweites Tier, gleich einem Bären; und es richtete sich auf einer Seite auf, und es hatte drei Rippen in seinem Maule zwischen seinen Zähnen; und man sprach zu ihm also: Stehe auf, friß viel Fleisch! -

6 Nach diesem schaute ich, und siehe, ein anderes, gleich einem Pardel; und es hatte vier Flügel eines Vogels auf seinem Rücken; und das Tier hatte vier Köpfe, und Herrschaft wurde ihm gegeben.

7 Nach diesem schaute ich in Gesichten der Nacht: und siehe, ein viertes Tier, schrecklich und furchtbar und sehr stark, und es hatte große eiserne Zähne; es fraß und zermalmte, und was übrigblieb, zertrat es mit seinen Füßen; und es war verschieden von allen Tieren, die vor ihm gewesen, und es hatte zehn Hörner.

8 Während ich auf die Hörner achtgab, siehe, da stieg ein anderes, kleines Horn zwischen ihnen empor, und drei von den ersten Hörnern wurden vor ihm ausgerissen; und siehe, an diesem Horne waren Augen wie Menschenaugen, und ein Mund, der große Dinge redete.

9 Ich schaute, bis Throne aufgestellt wurden und ein Alter an Tagen sich setzte: sein Gewand war weiß wie Schnee, und das Haar seines Hauptes wie reine Wolle; sein Thron Feuerflammen, dessen Räder ein loderndes Feuer.

10 Ein Strom von Feuer floß und ging von ihm aus; tausend mal Tausende dienten ihm, und zehntausend mal Zehntausende standen vor ihm. Das Gericht setzte sich, und Bücher wurden aufgetan.

11 Dann schaute ich wegen der Stimme der großen Worte, welche das Horn redete: ich schaute, bis das Tier getötet, und sein Leib zerstört und dem Brande des Feuers übergeben wurde. -

12 Und was die übrigen Tiere betrifft: ihre Herrschaft wurde weggenommen, aber Verlängerung des Lebens ward ihnen gegeben bis auf Zeit und Stunde.

13 Ich schaute in Gesichten der Nacht: und siehe, mit den Wolken des Himmels kam einer wie eines Menschen Sohn; und er kam zu dem Alten an Tagen und wurde vor denselben gebracht.

14 Und ihm wurde Herrschaft und Herrlichkeit und Königtum gegeben, und alle Völker, Völkerschaften und Sprachen dienten ihm; seine Herrschaft ist eine ewige Herrschaft, die nicht vergehen, und sein Königtum ein solches, das nie zerstört werden wird.

15 Mir, Daniel, ward mein Geist in mir tief ergriffen, und die Gesichte meines Hauptes ängstigten mich.

16 Ich nahte zu einem der Dastehenden, um von ihm Gewißheit über dies alles zu erbitten. Und er sagte mir, daß er mir die Deutung der Sache kundtun wolle:

17 Diese großen Tiere, deren vier waren, sind vier Könige, die von der Erde aufstehen werden.

18 Aber die Heiligen der höchsten Örter werden das Reich empfangen, und werden das Reich besitzen bis in Ewigkeit, ja, bis in die Ewigkeit der Ewigkeiten.

19 Darauf begehrte ich Gewißheit über das vierte Tier, welches von allen anderen verschieden war, sehr schrecklich, dessen Zähne von Eisen und dessen Klauen von Erz waren, welches fraß, zermalmte, und was übrigblieb, mit seinen Füßen zertrat;

20 und über die zehn Hörner auf seinem Kopfe; und über das andere Horn, welches emporstieg, und vor welchem drei abfielen; und das Horn hatte Augen und einen Mund, der große Dinge redete, und sein Aussehen war größer als das seiner Genossen.

21 Ich sah, wie dieses Horn Krieg wider die Heiligen führte und sie besiegte,

22 bis der Alte an Tagen kam, und das Gericht den Heiligen der höchsten Örter gegeben wurde, und die Zeit kam, da die Heiligen das Reich in Besitz nahmen. -

23 Er sprach also: Das vierte Tier: ein viertes Königreich wird auf Erden sein, welches von allen Königreichen verschieden sein wird; und es wird die ganze Erde verzehren und sie zertreten und sie zermalmen.

24 Und die zehn Hörner: aus jenem Königreich werden zehn Könige aufstehen; und ein anderer wird nach ihnen aufstehen, und dieser wird verschieden sein von den vorigen und wird drei Könige erniedrigen.

25 Und er wird Worte reden gegen den Höchsten und die Heiligen der höchsten Örter vernichten; und er wird darauf sinnen, Zeiten und Gesetz zu ändern, und sie werden eine Zeit und Zeiten und eine halbe Zeit in seine Hand gegeben werden.

26 Aber das Gericht wird sich setzen; und man wird seine Herrschaft wegnehmen, um sie zu vernichten und zu zerstören bis zum Ende.

27 Und das Reich und die Herrschaft und die Größe der Königreiche unter dem ganzen Himmel wird dem Volke der Heiligen der höchsten Örter gegeben werden. Sein Reich ist ein ewiges Reich, und alle Herrschaften werden ihm dienen und gehorchen. -

28 Bis hierher das Ende der Sache. Mich, Daniel, ängstigten meine Gedanken sehr, und meine Gesichtsfarbe veränderte sich an mir; und ich bewahrte die Sache in meinem Herzen.

   

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Apocalypse Explained # 199

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199. And I will not blot his name out of the book of life, signifies that they will be in heaven because they are fitted for it. This is evident from the signification of "name," as being the quality of man's state of life (See above, n. 148); and from the signification of "the book of life," as being heaven (of which presently); therefore, "not to blot his name out of the book of life" signifies that they will be in heaven because their state in respect to love and faith is such, thus because they are fitted for heaven. "The book of life" signifies heaven, because a man who is in the love to the Lord and faith in Him is a heaven in least form, and this heaven of man corresponds to heaven in the greatest form; therefore he who has heaven in himself also comes into heaven, for he is fitted for it. (That there is such correspondence, see in the work on Heaven and Hell 51-58, 73-77, 87-102; and The Doctrine of the New Jerusalem 230-236.) From this it is that "the book of life" is that with man that corresponds to the heaven with him. Because this remains with man to eternity, if he has become spiritual by means of the knowledges of truth and good applied to life in the world, it is said, "I will not blot his name out of the book of life." In the world indeed it may be blotted out if man does not remain spiritual to the end of life; but if he does so remain it cannot be blotted out, because he is conjoined to the Lord by love and faith, and such conjunction with the Lord as there has been in the world remains with man after death.

[2] From this it can be seen that "the book of life" means that from the Lord which has been written on man's spirit, that is, on his heart and soul, or what is the same, on his love and faith; and what is written by the Lord in man is heaven. From this it is clear what is meant by "the book of life" in the following passages. In Daniel:

The Ancient of Days sat, and the books were opened (Daniel 7:9-10).

In the same:

The people shall be delivered, everyone that shall be found written in the book (Daniel 12:1).

In David:

Let them be blotted out of the book of lives, and not be written with the righteous (Psalms 69:28).

In Moses:

Moses said, Blot me, I pray, out of the book which Thou hast written. And Jehovah said, Whosoever hath sinned against Me, him will I blot out of the book (Exodus 32:32-33).

In Revelation:

All shall worship the beast whose names have not been written in the Lamb's book of life (Revelation 13:8; 17:8).

Again:

I saw that the books were opened; and another book was opened, which is that of life; and the dead were judged out of the things which were written in the books, according to their works. And if any was not found written in the book of life he was cast into the lake of fire (Revelation 20:12-13, 15).

Again:

There shall enter into the New Jerusalem only they that are written in the Lamb's book of life (Revelation 21:27).

In David:

My bone was not hidden from Thee when I was made in secret. Upon Thy book all the days were written in which they were formed, and not one of them is wanting (Psalms 139:15-16).

"All the days were written" means all states of life. (That each and all things that man has thought, willed, spoken, and done, even all that he has seen and heard, are with him in his spirit as if written therein, so that nothing whatever is wanting, see in the work on Heaven and Hell 462, 463; and Arcana Coelestia 2469-2494, 7398; and that this is man's "book of life," see n. 2474, 9386, 9841, 10505, n. 5212, 8067, 9334, 9723, 9841.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 10367

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10367. 'And on the seventh day there is the sabbath of rest' means the state of good that has been the end in view, thus the state when a person becomes an embodiment of the Church and enters heaven. This is clear from the meaning of 'the seventh day' as the state of good that has been the end in view; for since the six days which come before mean the person's state which comes before and is preparatory to the heavenly marriage, the seventh day means when that marriage actually exists within the person. That marriage is the joining together of the truth and good residing with the person, thus when the person becomes an embodiment of the Church and enters heaven. The reason why a person enters heaven and becomes an embodiment of the Church when governed by good is that the Lord flows into the good residing with a person, and through the good into his truth. He flows into the internal man, where heaven within that person exists, and through the internal into the external, where the world within that person exists. Therefore unless the person is governed by good his internal man is not opened but remains closed, no matter how many truths he knows on a doctrinal level. And since heaven exists within his internal man the person is in heaven when that internal man is opened; for heaven does not exist in some place but within a person's interiors. The human being has been created to conform to an image of heaven and of the world, his internal man to conform to the image of heaven and the external man to conform to the image of the world, see in the places referred to in 9279, [and what has been stated in] 9706.

[2] Anyone who stops to reflect on the matter may see that the essential nature of a person's good, not his truth without that good, makes him altogether what he is. For it is by means of his good and in accord with it that he collaborates with another, is in sympathy with another, links himself to another, and lets himself be led by another, and not by means of and in accord with his truth unless this is in agreement with his good. When the word 'good' is used here the person's delight, pleasure, or love should be understood, for everything that forms part of these constitutes his good; and so far as he is left to think for himself ideas favourable to that good are thought by him to be truths. From all this it becomes clear that a person is joined to the Lord by means of good, and not at all by means of truth without good.

[3] Being joined to the Lord by means of good has, it is true, been dealt with often before, wherever a person's regeneration has been the subject. But since people in the Church at the present day concentrate much on the truths belonging to faith and little on the good belonging to love, and are consequently ignorant of what good is, let a further statement be made about the joining together of goodness and truth, which is called the heavenly marriage. A person is born into evils of every kind and consequently into falsities of every kind, so that left to himself he is condemned to hell. Therefore to be delivered from hell he must be entirely born again, born of the Lord; and that rebirth is what is called regeneration. In order that he may therefore be reborn he must first learn truths; those who belong to the Church must learn them from the Word, or from teachings drawn from the Word. The Word and teachings drawn from the Word show what truth and good are, and truth and good show what evil and falsity are. Unless a person knows these things he cannot possibly be regenerated; for he remains immersed in his evils and consequent falsities, calling those evils forms of good and these falsities truths.

[4] This explains why cognitions or knowledge of truth and good must come first and enlighten a person's understanding. A person's understanding has been given to him in order that it may be enlightened with cognitions of goodness and truth, the end in view being that they may be received by his will and converted into good. For truths are converted into good when the person wills them, and in willing them does them. From this it is evident how the good present with a person is formed, and that unless good is present in a person he is not born anew or regenerated. When therefore a person's will consists of good his understanding consists of truths wedded to that good. The person's understanding truly acts in unison with his will; for what the person wills, that he thinks when left to himself. So this is what is called the joining together of truth and good or the heavenly marriage. Whether you say willing good or loving good it amounts to the same thing; for what a person loves, that he wills. At the same time, whether you say understanding truth wedded to good or believing it, this likewise amounts to the same thing. From this it follows that in the case of a person who has been regenerated love and faith act in unison. This joining together or marriage of them is what is called the Church and heaven, also the Lord's kingdom, and in the highest sense the Lord as He exists with a person.

[5] But people who love their evils, whether those which they have acquired by heredity and since early childhood made stronger within themselves, or those which they have added for themselves and become the first to steep themselves in, can indeed grasp and have some understanding of truths obtained from the Word or from teachings drawn from the Word; nevertheless they cannot be regenerated. For every person's power of understanding is maintained by the Lord in a condition such as this, to the end that he may be regenerated. But when someone loves his evils the power of understanding in his internal man is not endowed with those truths, only the power of understanding in his external man; and this is no more than a knowledge of them. Such people do not know what good is; nor are they concerned to know what it is, only what truth is. As a result they think that the Church and heaven consist in truths, which are called matters of faith, and not in good deeds, which are matters of life. They also explain the Word in various ways in support of their own basic assumptions. Consequently with people such as these whose lives are not at the same time governed by the truths they know, no joining together of truth and good exists, nor therefore the Church and heaven. In the next life furthermore the truths which they have called matters of faith are separated from them; for evil in the will casts them out, and their place is taken by falsities in keeping with the evils they are steeped in.

[6] From all this it may now be recognized what the joining together of goodness and truth, meant by 'the sabbath', is. This joining together is called the sabbath on account of the rest it brings, for the sabbath consists in rest. During the first state, that is, while being led by truths towards good, a person is engaged in conflicts against the evils and falsities present with him. By means of these conflicts, which are temptations, evils and accompanying falsities are dispelled and separated, from which there is no rest until goodness and truth have been joined together. At this point the person has rest, and so does the Lord, for the person does not fight against the evils and falsities, but the Lord residing with Him.

[7] The reason why in the highest sense 'the sabbath' means the Lord's Divine Human is that when the Lord was in the world, from His Human He fought against and overcame all the hells, and at the same time restored the heavens to order, after which labours He united His Human to the Divine, making it Divine Good as well. Consequently at this point He had rest, for the hells cannot lift a finger against Divine Good. This now explains why in the highest sense 'the sabbath' serves to mean the Lord's Divine Human.

[8] But see what has been shown already on these matters,

When the Lord was in the world His Human was first made Divine Truth by Him, to the end that He might go into battle against the hells and overcome them; and afterwards His Human was glorified and made the Divine Good of Divine Love by Him, in the places referred to in 9199, 9315, and also what is stated in 9715, 9809. When in the world the Lord underwent the severest temptations, in the places referred to in 9528(end).

As a result He possesses the Divine Power to save a person, by removing the hells from him and in that way regenerating him, 10019, 10152.

Regarding the two states of a person who is being regenerated by the Lord, in the places referred to in 9274.

A person does not go into heaven until the joining together of truth and good has been accomplished with him, 8516, 8539, 8722, 8772, 9139, 9832.

A person's regeneration is an image of the Lord's glorification, 3138, 3212, 3296, 3490, 4402, 5688.

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