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Daniel 8

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1 I kong Belsasars tredje regjeringsår fikk jeg, Daniel, se et syn, et som kom efter det jeg før hadde sett.

2 Da jeg hadde dette syn, forekom det mig som jeg var i borgen Susan i landskapet Elam, og videre forekom det mig i synet som jeg var ved elven Ulai.

3 Og da jeg så op, fikk jeg se en vær som stod foran elven; den hadde to horn, og begge hornene var høie, men det ene høiere enn det andre, og det høieste vokste sist frem.

4 Jeg så væren stange mot vest og mot nord og mot syd, og intet dyr kunde stå sig for den, og det var ingen som kunde frelse av dens vold; den gjorde som den vilde, og tedde sig overmodig.

5 Og da jeg videre gav akt, fikk jeg se en gjetebukk som kom fra vest og fór frem over hele jorden uten å røre ved jorden, og bukken hadde et veldig horn mellem øinene.

6 Og den kom like bort til væren med de to horn, den som jeg så foran elven, og sprang imot den i sin voldsomme kraft.

7 Og jeg så hvorledes den kom tett inn på væren og i sinne fór løs på den og støtte til den og sønderbrøt begge dens horn, og væren hadde ikke kraft til å stå sig for den; og den kastet den til jorden og trådte den ned, og det var ingen som kunde frelse væren av dens vold.

8 Og gjetebukken blev overmåte mektig; men just som den hadde nådd sin fulle styrke, blev det store horn brutt av, og i stedet for det vokste det op fire veldige horn, som vendte mot himmelens fire hjørner.

9 Og av det ene av dem skjøt det op et nytt horn, som fra først av var lite, men siden blev overmåte stort mot syd og mot øst og mot det fagre land*. / {* d.e. Israels land; DNL 11, 16. 41. JE 3, 19.}

10 Og det vokste like op til himmelens hær og kastet nogen av hæren - av stjernene* - til jorden og trådte dem ned. / {* d.e. av Guds folk; DNL 8, 24.}

11 Ja, like til hærens fyrste hevet det sig; det tok fra ham det stadige offer, og hans helligdoms bolig blev omstyrtet.

12 Og sammen med det stadige offer blev hæren overgitt til ødeleggelse for frafallets skyld; og hornet kastet sannheten til jorden, og det hadde fremgang med alt det foretok sig.

13 Så hørte jeg en av de hellige tale; og en annen hellig sa til ham som talte: For hvor lang tid gjelder synet om det stadige offer og det ødeleggende frafall - at både helligdom og hær overgis til nedtredelse?

14 Og han sa til mig: To tusen og tre hundre aftener og morgener; så skal helligdommen komme til sin rett igjen.

15 Da nu jeg, Daniel, så dette syn, søkte jeg å forstå det; da stod det med én gang foran mig en skikkelse som så ut som en mann.

16 Og jeg hørte et menneskes røst mellem Ulais bredder; han ropte: Gabriel! Forklar synet for ham!

17 kom han dit jeg stod, og da han kom, blev jeg forferdet og falt på mitt ansikt; og han sa til mig: Gi akt på mine ord, menneskebarn! For synet sikter til endens tid.

18 Mens han talte med mig, sank jeg sanseløs på mitt ansikt til jorden; da rørte han ved mig og reiste mig op igjen.

19 Og han sa: Nu vil jeg kunngjøre dig hvad som skal skje i vredens siste tid; for synet sikter til den for enden fastsatte tid.

20 Væren du så, den med de to horn, det er kongene av Media og Persia.

21 Og den raggete bukk er kongen av Grekenland, og det store horn mellem dens øine er den første konge*. / {* Aleksander den store.}

22 Og at dette horn blev avbrutt, og at det kom fire andre i dets sted, det betyr at fire kongeriker* skal opstå av hans folk, men ikke med hans kraft. / {* d.e. det makedoniske, trakiske, syriske og egyptiske.}

23 Og i den siste tid av deres herredømme, når overtrederne har gjort sine synders mål fullt, skal det opstå en konge med frekt åsyn og kyndig i onde råd*. / {* Antiokus Epifanes.}

24 Og hans makt skal bli stor, men ikke ved hans egen kraft, og han skal gjøre utrolig stor skade og ha fremgang med alt det han foretar sig; han skal ødelegge mektige fyrster og de helliges folk.

25 Og fordi han er klok, skal hans svikefulle ferd lykkes for ham; han skal ophøie sig i sitt hjerte, og han skal ødelegge mange i deres trygghet; ja, mot fyrstenes fyrste skal han sette sig op; men uten menneskehånd skal han knuses.

26 Og synet om aftenene og morgenene, som det var tale om, er sannhet; men gjem du synet, for det sikter til en fjern fremtid!

27 Men jeg, Daniel, blev rent avmektig, og jeg blev syk en tid; så stod jeg op og gjorde min tjeneste hos kongen; jeg var forferdet over synet, men det var ingen som forstod det.

   

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The Last Judgement (Continuation) # 13

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13. (vi) The state of the world and the church before the Last Judgment resembled evening and night, but after it morning and day. When the light of truth is not to be seen, and truth is not accepted, the state of the church in the world resembles evening and night. Such was its state before the Last Judgment, as is evident from what was said above (11). But when the light of truth is to be seen, and truth is accepted, the state of the church in the world resembles morning and day. That is why those two states of the church are called in the Word evening and morning, as well as night and day; as for example:

The Holy One said to me, 'Until the evening and morning two thousand three hundred [days], then the sanctuary shall be made holy'. Daniel 8:14.

The vision of the evening and the morning is truth. Daniel 8:26.

There shall be one day, known to Jehovah, neither day nor night, because around evening time there shall be light. Zechariah 14:7.

One is calling to me from Seir, Watchman, what of the night? The watchman said, The morning is coming, and night again. Isaiah 21:11-12.

Jesus spoke of the final period of the church:

Keep awake, for you do not know when the lord of the house will come, at evening, at midnight, at cockcrow or in the morning. Mark 13:35.

Jesus said, I must work while it is day; the night is coming when no one can work. John 9:4.

Also elsewhere, such as Isaiah 17:14; Jeremiah 6:4-5; Psalms 30:5; 65:8; 90:6.

Because this is the meaning of evening and night, the Lord, in order to fulfil the Word, was also buried in the evening, and afterwards rose again in the morning.

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

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Arcana Coelestia # 9103

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9103. 'And four of the flock for the member of the flock' also means the corresponding punishment carried out in full. This is clear from the meaning of 'four' as joined together, for 'four' is similar in meaning to 'two' because four is the product of two times two (for the meaning of 'two' as joined together, see 5194, 8423, and therefore also 'four', 1686, 8877), from which it follows that those numbers also mean to the complete amount, since what has been joined together is complete; and from the meaning of 'a member of the flock' as interior good, dealt with just above in 9099. The corresponding punishment is meant by 'repaying', at this point 'four of the flock for one member of the flock', 9102. Interior good is what charity in the interior man is called, exterior good being charity in the exterior man. The latter good must receive life from the former, for the good of charity in the interior man is the good of spiritual life, and the good of charity in the exterior man is the good of natural life from the spiritual. This exterior good enters a person's feelings as delight, but not so interior good. Instead this enters his awareness that it ought to be so, and enables his mind to feel contented. In the next life however interior good too enters into a person's feelings.

[2] No one can know the reason why five oxen were to be used in repayment for an ox, and four of the flock for the member of the flock, unless he knows what 'theft' is in the spiritual sense, and also what 'an ox' and 'a member of the flock' are. What these things mean has been explained, namely taking away and alienating exterior and interior good, the taking away being done by evil and the alienation by falsity. Consequently punishment and the restoration of them are meant by 'five' end 'four'; for all numbers in the Word serve to mean spiritual things, see 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 6175, at this point things having to do with restoration. That is to say, the number 'five' refers to restoration of exterior good to a great degree, and the number 'four' to restoration of interior good in full. The reason why interior good must be restored completely is that this good constitutes a person's spiritual life; and unless his spiritual life is restored completely the exterior good constituting his natural life cannot be restored; for the latter life is restored by means of the former, as may be recognized from a person's regeneration. The external man is regenerated by means of the internal, see 9043, 9046, 9061; but good in the external or natural man cannot be restored completely because the blow it has been struck remains there as a scar that becomes hardened. These are the things implied by those numbers.

[3] Something further must be said briefly about the restoration of the exterior good constituting a person's natural life by means of the interior good constituting his spiritual life. The natural level of a person's mind sees things in the light of the world, the light that is called natural illumination. A person acquires this illumination through objects entering his awareness by means of sight and hearing, that is, by impressions of objects received from the world. Thus the person sees those objects with his mind's eye almost exactly as his physical eye sees them. Initially the objects that he is made aware of through those senses are all a pleasure and delight to him. Later on, when still a young child, he makes distinctions among the objects that are a delight to him, and thereby learns to discriminate, gradually doing so more and more accurately. When the light from heaven flows into these things the person begins to see them spiritually, discriminating initially between the ones that are useful and those that are not useful. As a consequence he starts to see the truth clearly; for that which he sees to be useful he sees to be true, and that which he does not see to be useful he sees to be not true. This ability to see truth increases as the inflowing light from heaven grows brighter, until eventually he discriminates not only between truths, but even between truths within these truths. And this he does ever more clearly, as the communication between the internal man and the external man is improved and opened up; for the light of heaven flows in from the Lord through the internal man into the external. From this the person now has perception; nevertheless this is still not spiritual perception.

[4] Spiritual perception does not grow out of natural truths but out of spiritual truths, spiritual truths being what are called the truths of faith. The reason why spiritual perception grows out of these truths is that the light of heaven is Divine Truth emanating from the Lord. It is the light that shines for the angels' eyes; it also shines in their understanding and imparts intelligence and wisdom to them, in varying amounts, depending on its reception within good. Therefore, if spiritual perception is to grow a person must have cognitions or knowledge of spiritual things in his natural, and such knowledge of spiritual things must come from revelation. When the light of heaven flows into them it flows into what are its own; for as has been stated, that light is Divine Truth emanating from the Lord, see 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3195, 3222, 3223, 3341, 3636, 3643, 4180, 4302, 4408, 4415, 4527, 5400, 6032, 6313, 6608. This is how a person acquires intelligence and wisdom in such matters as belong to eternal life; and they increase in the measure that such light - that is, in the measure that the truths of faith - are received within good, the good being charity.

[5] The fact that the natural or external man is regenerated, and also undergoes amendment and is restored by means of the internal, may be recognized from what has now been stated. Things in the external or natural man receive life from the light of heaven; for this light is living, because it emanates from the Lord, who is Life itself. They do not receive their life from natural light, since this light is in itself dead. If therefore things in natural light are to have life there must be an inflow of the living light, coming from the Lord through the internal man. This inflow adjusts itself to cognitions of truth present in the natural that are analogous and correspond, and to other things there that can serve. From this it is evident that a person's external or natural must be regenerated by means of his internal; and the good in the natural that has been taken away or alienated has to be amended and restored by the same means.

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