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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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Arcana Coelestia # 934

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934. 'Cold' means the absence of love, that is, of charity and faith, 'heat' or 'fire' the presence of love or of charity and faith. This becomes clear from the following places in the Word: In John, in the letter to the Church at Laodicea,

I know your works, that you are neither cold nor hot. Would that you were cold or hot! But because you are lukewarm, and neither cold nor hot I will spew you out of My mouth. Revelation 7:15, 16.

Here 'cold' stands for no charity, 'hot' for much. In Isaiah,

Thus said Jehovah, I will be still and I will behold in My place; like clear heat on the light, like a cloud of dew in the heat of harvest. Isaiah 18:4.

The subject here is a new Church that is to be founded. 'Heat on the light' and 'the heat of harvest' stand for love and charity. In the same prophet,

Jehovah's fire is in Zion, and His furnace in Jerusalem. Isaiah 3:9.

'Fire' stands for love. Concerning the cherubim seen by Ezekiel,

As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches, moving between the living creatures. And the five was bright and out of the fire went forth lightning. Ezekiel 1:13.

[2] And concerning the Lord in the same prophet,

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 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 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. Ezekiel 1:26-27; 8:2.

Here 'fire' stands for love. In Daniel,

The Ancient of Days was seated. His throne was flames of fire, its wheels were burning fire. A stream of fire issued and came forth from before Him, a thousand thousands served Him, and ten thousand times ten thousand stood before Him. Daniel 7:9-10.

'Fire' stands for the Lord's love. In Zechariah,

I will be to her, said Jehovah, a wall of fire round about. Zechariah 2:5.

This refers to the New Jerusalem. In David,

Jehovah makes winds His messengers, and flaming fire His ministers. Psalms 104:4.

'Flaming fire' stands for that which is celestial-spiritual.

[3] Because 'fire' meant love, fire also became a representative of the Lord. This is clear from 'the five on the altar of burnt offering that was to be kept burning all the time', Leviticus 6:9, 12-13, representing the Lord's mercy. For this reason 'before Aaron entered the place of atonement he had to burn incense with fire taken from the altar of burnt offering', Leviticus 16:12-14. And also, to signify that worship was acceptable to the Lord, 'fire was sent down from heaven and consumed the burnt offering', as in Leviticus 9:24, and elsewhere. In the Word 'fire' also means self-love and its attendant desire. With that love heavenly love can never agree; consequently it is also said that Aaron's two sons were devoured by fire because they employed strange fire, Leviticus 10:1-2. 'Strange fire' means all self-love and love of the world, and every desire accompanying those loves. In addition heavenly love seems to wicked people like nothing else than a burning and devouring fire; and this is why in the Word devouring fire is attributed to the Lord. The fire on Mount Sinai, for example, which represented the Lord's love or mercy, was perceived by the people as a consuming fire, as a consequence of which they told Moses not to make them hear the voice of Jehovah God, or see the great Fire lest they died, Deuteronomy 18:16. This is how the Lord's love or mercy appears to people engulfed in the fire of self-love and love of the world.

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

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Arcana Coelestia # 2039

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2039. 'Every male [among you] is to be circumcised' means purity. This is clear from the representation and consequently the meaning of 'circumcising' in the internal sense. Circumcision or cutting off the foreskin meant nothing else than the removal and rejection of those elements which stand in the way of and defile heavenly love, namely evil desires, especially those of self-love, and falsities resulting from those desires. The reason why this is the meaning is that the genital organs of both sexes represent heavenly love. There are three kinds of love which constitute the heavenly things of the Lord's kingdom - conjugial love, the love of infants, and social or mutual love. Conjugial love is the chief love of all because it has within it the end of serving the greatest use, namely the propagating of the human race, and therefore of the Lord's kingdom for which it is the seminary. Next to conjugial love, and deriving from it, comes the love of infants, and after that social or mutual love. Whatever covers over, obstructs, and defiles those loves is meant by the foreskin, the cutting away of which, or circumcision, therefore became representative. Indeed to the extent evil desires and resulting falsities are removed, a person is purified and heavenly love can show itself. How contrary self-love is to heavenly love, and how filthy, has been stated and shown in 760, 1307, 1308, 1321, 1594, 2045, 2057. From these considerations it is plain that circumcision in the internal sense means purity.

[2] That circumcision is no more than the sign of a covenant or of conjunction becomes quite clear from the fact that circumcising the foreskin counts for absolutely nothing if unaccompanied by circumcision of the heart; and that purification from those filthy loves is what circumcision of the heart means is quite evident from the following places in the Word: In Moses,

Jehovah God will circumcise your heart, and the heart of your seed, so that you will love Jehovah your God with all your heart and with all your soul, that you may live. Deuteronomy 30:6.

From these words it is clear that 'circumcising the heart' means being purified from filthy loves in order that Jehovah God or the Lord may be loved with all the heart and all the soul.

[3] In Jeremiah,

Break up your fallow ground, and do not sow among thorns. Circumcise yourselves to Jehovah, and remove the foreskin of your heart, O men of Judah and inhabitants of Jerusalem. Jeremiah 4:3-4.

'Circumcising oneself to Jehovah and removing the foreskin of the heart' is nothing other than removing such things as stand in the way of heavenly love. From this it is also clear that circumcision of the heart is something more interior that is meant by circumcision of the foreskin. In Moses,

You shall circumcise the foreskin of your heart, and you shall be stiff-necked no longer. [Jehovah] executes judgement for the orphan and the widow, and loves the sojourner, giving him bread and clothing. Deuteronomy 10:16, 18.

Here also it is plain that 'circumcising the foreskin of the heart' means being purified from the evils that accompany filthy loves and from resulting falsities. The heavenly things of love are described as charitable works, namely 'executing judgement for the orphan and widow', and 'loving the sojourner to give him bread and clothing'.

[4] In Jeremiah,

Behold, the days are coming in which I will visit every one circumcised in the foreskin - Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners [of their hair] cut and who dwell in the wilderness, for all these nations are uncircumcised, and all the house of Israel is uncircumcised in heart. Jeremiah 9:25-26.

This too shows that circumcision was a sign meaning purification. Although they are called 'circumcised in the foreskin', these nations - the Jews included along with the rest - are considered to be 'uncircumcised nations', and Israel to be 'uncircumcised in heart'. In Moses,

If at that time their uncircumcised heart is humbled. Leviticus 26:41.

Here the meaning is similar.

[5] That the foreskin and being uncircumcised means that which is unclean is clear in Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no more come into you the uncircumcised and the unclean. Isaiah 52:1.

'Zion' is used to mean the celestial Church and 'Jerusalem' the spiritual Church into which the uncircumcised, which means the unclean, will not enter.

[6] That circumcision is 'a sign of the covenant' or token of conjunction is quite clear from the fact that the same was represented by the requirement to circumcise the fruits of trees also, spoken of in Moses as follows,

When you come into the land and plant any kind of tree for food you shall circumcise its foreskin, its fruit. For three years it shall be to you uncircumcised; it shall not be eaten. And in the fourth all its fruit shall be holy. to the praises of Jehovah. Leviticus 19:23-24.

'Fruit' similarly represents and means charity, as becomes clear from many places in the Word. Their 'foreskin' accordingly means the uncleanness that obstructs and pollutes charity.

[7] Here is a marvel: When angels in heaven conceive the idea of purification from natural things that are filthy, something akin to circumcision is represented very speedily in the world of spirits, for in the world of spirits angelic ideas come over as representatives. In the Jewish Church there were some representative religious ceremonies which had those same origins and there were others which did not. The spirits with whom that swift circumcision was represented in the world of spirits were people who wished to be allowed into heaven, but before they were allowed in this representation took place. This explains why Joshua was commanded to circumcise the people after they had crossed the Jordan and were about to enter the land of Canaan. The people's entry into the land of Canaan represented nothing else than the admission into heaven of those who have had faith.

[8] This is why circumcision was commanded a second time, described in Joshua as follows,

Jehovah said to Joshua, Make swords of flint for yourself; circumcise the children of Israel a second time. And Joshua made swords of flint for himself, and circumcised the children of Israel on the hill of foreskins. And Jehovah said to Joshua, This day I have rolled away the reproach of Egypt from you. And he called the name of that place Gilgal (rolling away). Joshua 5:2-3, 9.

'Swords of flint' means the truths which they were to be provided with to enable them to correct and cut back filthy loves, for without cognitions of truth no purification is possible. That 'stone' or 'flirt' means truths has been shown already, in 643, 1298, and that 'a sword' has reference to truths by which evils may be corrected is clear from the Word.

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