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Luke 1

Lernen

1 Inasmuch·​·as many have taken·​·in·​·hand to set·​·in·​·order a narrative concerning those matters which have been fully·​·borne·​·out among us,

2 even·​·as they who from the beginning became eyewitnesses and attendants of the Word have delivered them up to us,

3 it seemed good to me also, having followed along with all things exactly from·​·above, to write them to thee in order, most excellent Theophilus,

4 that thou mightest know the certainty* of the words about which thou hast been informed.

5 There was in the days of Herod the king of Judea, a certain priest named Zacharias, of the daily·​·ministry of Abijah; and his wife was of the daughters of Aaron, and her name was Elizabeth.

6 And they were both just in·​·the·​·sight of God, walking* in all the commandments and ordinances of the Lord blameless.

7 And they had no child, because Elizabeth was barren, and they were both far advanced in their days.

8 But it came·​·to·​·pass, while he served·​·as·​·priest before God in the order of his daily·​·ministry,

9 according·​·to the custom of the priesthood, it was his lot to burn·​·incense when he went into the temple of the Lord.

10 And all the multitude of the people were praying outside at the hour of the incense.

11 And an angel of the Lord was seen by him, standing to the right of the altar of incense.

12 And seeing him, Zacharias was disturbed, and fear fell on him.

13 And the angel said to him, Fear not, Zacharias, for thy prayer is heard, and thy wife Elizabeth shall give birth to a son for thee, and thou shalt call his name John.

14 And thou shalt have joy and gladness, and many shall rejoice at his birth.

15 For he shall be great in·​·the·​·sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Spirit, even from his mother’s womb.

16 And many of the sons of Israel shall he turn to the Lord their God.

17 And he shall come before Him in the spirit and power of Elijah, to turn the hearts of the fathers to the children*, and in the prudence of the just to prepare the disobedient, a people made·​·ready for the Lord.

18 And Zacharias said to the angel, Whereby shall I know this? For I am elderly, and my wife is far advanced in her days.

19 And the angel answering said to him, I am Gabriel, who stands in·​·the·​·sight of God, and am sent to speak to thee, and to announce to thee these good·​·tidings.

20 And behold, thou shalt be silent, and not able to speak, until the day that these things shall come to pass, because thou believest not my words, which shall be fulfilled in their time.

21 And the people were waiting for Zacharias, and they marveled that he delayed so long in the temple.

22 But when he came·​·out he could not speak to them, and they knew that he had seen a vision in the temple; and he beckoned to them, and remained mute.

23 And it came·​·to·​·pass, when the days of his ritual were fulfilled, that he departed to his own house.

24 And after those days his wife Elizabeth conceived, and hid herself five months, saying,

25 Thus has the Lord done to me in the days wherein He looked on me to take away my reproach among men.

26 And in the sixth month the angel Gabriel was sent·​·out from God to a city of Galilee named Nazareth,

27 to a virgin betrothed to a man whose name was Joseph, of the house of David; and the name of the virgin was Mary.

28 And the angel coming·​·in to her said, Hail, thou who art graced! The Lord is with thee; blessed art thou among women.

29 But when she saw him she was disturbed at his word, and reasoned within herself what·​·manner of a greeting this should be.

30 And the angel said to her, Fear not, Mary; for thou hast found grace with God.

31 And behold, thou shalt conceive in thy womb, and shalt bring·​·forth a Son, and shalt call His name Jesus.

32 He shall be great, and shall be called the Son of the Highest, and the Lord God shall give to Him the throne of His father David.

33 And He shall reign over the house of Jacob for ever, and of His kingdom there shall be no end.

34 But Mary said to the angel, How shall this be, since I know not a man?

35 And the angel answering said to her, The Holy Spirit shall come upon thee, and the power of the Highest shall overshadow thee; therefore also that which shall be born of thee Holy* shall be called the Son of God.

36 And behold thy kinswoman Elizabeth, she also has conceived a son in her old·​·age; and this is the sixth month for her who was called barren.

37 For with God not any saying shall be impossible.

38 And Mary said, Behold, the maidservant of the Lord; be it unto me according to thy saying. And the angel departed from her.

39 And Mary stood·​·up in those days, and went with haste into the hill-country, into a city of Judah,

40 and entered into the house of Zacharias, and greeted Elizabeth.

41 And it came to pass that when Elizabeth heard the greeting of Mary, the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit.

42 And she exclaimed with a great voice and said, Blessed art thou among women, and blessed is the fruit of thy womb!

43 And whence is this to me, that the mother of my Lord should come to me?

44 For behold, as soon as the voice of thy greeting sounded in my ears, the babe leaped in my womb for gladness.

45 And happy is she who has believed that there shall be a performance of those things which were spoken to her from the Lord.

46 And Mary said, My soul magnifies the Lord;

47 and my spirit has leapt·​·for·​·joy in God my Saviour;

48 for He has looked upon the lowliness of His maidservant; for behold, from henceforth all generations shall call me blessed.

49 For He who is powerful has done for me great things, and holy is His name.

50 And His mercy is to generations of generations, to those who fear Him.

51 He has made might by His arm; He has scattered the proud in the thought of their heart.

52 He has taken·​·down the powerful from thrones, and has exalted the lowly.

53 He has filled the hungry with good things, and the rich He has sent·​·away empty.

54 He has accepted His servant* Israel, to remember mercy,

55 as He spoke to our fathers, to Abraham, and to his seed for ever.

56 And Mary remained with her about three months, and returned to her own house.

57 And to Elizabeth was fulfilled the time that she should bring·​·forth; and she gave·​·birth to a son.

58 And her neighbors and kinsfolk heard that the Lord had magnified His mercy with her, and they rejoiced with her.

59 And it came to pass that on the eighth day they came to circumcise the young child, and they called him by the name of his father, Zacharias.

60 And his mother answered and said, Not so, but he shall be called John.

61 And they said to her, There is no one of thy kinsfolk who is called by this name.

62 And they beckoned to his father, what he willed to have him called.

63 And he asked for a tablet, and wrote, saying, John is his name; and they all marveled.

64 And immediately his mouth was opened, and his tongue, and he spoke, blessing God.

65 And fear came on all who dwelt around them; and all these sayings were talked of in all the hill-country of Judea.

66 And all who heard put them in their hearts, saying, Who then shall this little·​·child be? And the hand of the Lord was with him.

67 And his father Zacharias was filled with the Holy Spirit, and prophesied, saying,

68 Blessed be the Lord, the God of Israel, for He has visited and made redemption for His people,

69 and has raised·​·up a horn of salvation for us in the house of David His servant,

70 as He spoke by the mouth of His holy prophets from the ages,

71 Salvation from our enemies, and from the hand of all who hate us;

72 to do mercy with our fathers, and to remember His holy covenant;

73 the oath which He swore to Abraham our father,

74 that He would give to us, that we, being delivered out of the hand of our enemies, might serve Him without fear,

75 in sacredness and justice in· His ·sight, all the days of our life.

76 And thou, little·​·child, shalt be called the prophet of the Highest; for thou shalt go before the face of the Lord to prepare His ways;

77 to give the knowledge of salvation to His people for the forgiveness of their sins,

78 through the tender mercy* of our God, by which the Dayspring* from on high has visited us;

79 to appear to those who sit in darkness and in the shadow of death, to direct our feet into the way of peace.

80 And the little·​·child* grew, and became strong in spirit, and was in the deserts till the day of his appearing to Israel.


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Apocalypse Explained #204

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204. These things saith He that is Holy, He that is True, signifies from whom is that faith. This is evident from the signification of "He that is Holy, He that is True," as being, in reference to the Lord, He from whom are charity and faith. He is called "holy" because charity is from Him, and "true" because faith is from Him. That the Lord is called "holy" because charity is from Him, and consequently that "holy" in the Word is predicated of charity and of faith therefrom will be seen presently. But the Lord is called "true" because faith is from Him, and consequently "true" in the Word is predicated of faith, for the reason that all truth is of faith; for that is called "true" which is believed; other things are not of faith because they are not believed. But because the faith of charity is here treated of, something shall first be said about faith and what it is.

[2] There is spiritual faith, and there is faith merely natural. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbor, is to love truth, sincerity, and what is just, and to do them from willing them. For the neighbor in the spiritual sense is not every man, but it is that which is with man; if this be truth, sincerity, and what is just, and the man is loved on account of these, then the neighbor is loved. That this is what charity means, in the spiritual sense, anyone may know if he will but reflect. Everyone loves another, not for the sake of his person, but for the sake of what is with him; this is the ground of all friendship, all favor, and all honor. From this it follows, that to love men for the sake of what is true, sincere, and just in them is spiritual love; for what is true, sincere, and just are spiritual things, because they are out of heaven from the Lord. For no man thinks, wills, and does any good thing that is good in itself, but it is all from the Lord; and what is true, sincere, and just are good things that are good in themselves when they are from the Lord. These things, then, are the neighbor in the spiritual sense; from which it is clear what is meant in that sense by loving the neighbor, or by charity. From that is spiritual faith; for whatever is loved is called truth when it is thought. Everyone can see that this is so if he will reflect upon it, for everyone confirms that which he loves by many things in the thought, and all things by which he confirms himself he calls truths; no one has truth from any other source. From this it follows, that the truths a man has are such as is the love with him; consequently, if the love with him is spiritual, the truths will also be spiritual, since the truths act as one with his love. All truths, because they are believed, are called in one complex, faith. From this it is clear that spiritual faith in its essence is charity. So far concerning spiritual faith.

[3] But faith merely natural is not a faith of the church, although it is called faith, but is merely knowing [scientia]. It is not a faith of the church, because it does not proceed from love to the neighbor, or charity, which is the spiritual itself from which faith comes, but proceeds from some natural love that has reference either to love of self or to love of the world, and whatever proceeds from these loves is natural. Love forms the spirit of man; for man in respect to his spirit is wholly as his love is; from that he thinks, from that he wills, and from that acts; therefore he makes no other truth to be of his faith than that which is of his love; and truth that is of the love of self or the world is merely natural, because it comes from man and from the world, and not from the Lord and from heaven; for such a man loves truth, not from a love of truth but from a love of honor, of gain and of fame, which he serves; and as his truth is such, his faith also is such. This faith, therefore, is not a faith of the truth of the church, or faith in a spiritual sense, but only in a natural sense which is a mere knowing [scientia]. And again because nothing of this is in man's spirit but only in his memory, together with other things of this world, therefore also after death it is dissipated. For only that which is of man's love remains with him after death, for (as has been said) it is love that forms man's spirit, and man in respect to his spirit is wholly such as his love is. (Other things respecting charity and faith therefrom may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of, n. 84-106, 108-122; also in the small work on The Last Judgment, where it is shown that there is no faith where there is not charity, n. 33-39)

[4] That "holy" in the Word is predicated of Divine truth, and therefore of charity and its faith, is evident from the passages where it is spoken of. There are two things that proceed from the Lord and are received by angels, Divine good and Divine truth. These two proceed united from the Lord, but they are received by angels variously; some receive Divine good more that Divine truth, and some receive Divine truth more than Divine good. Those who receive Divine good more than Divine truth constitute the Lord's celestial kingdom and are called celestial angels, and in the Word are called "the righteous" [or "just"]; but those who receive Divine truth more than Divine good constitute the Lord's spiritual kingdom, and are called spiritual angels, and in the Word "holy" [or "saints"]. (Of these two kingdoms and their angels, see in the work on Heaven and Hell 20-28.) From this it is that "the righteous" [or "just"] and "righteousness" [or "justice"] in the Word mean the Divine good and what proceeds therefrom, and that "the holy" and "holiness" mean Divine truth and what proceeds therefrom. From this can be seen what is meant in the Word by "being justified" [or "made righteous"], and "being made holy." As in Revelation:

He that is righteous let him be made righteous still, and he that is holy let him be made holy still (Revelation 22:11).

And in Luke:

To serve Him in holiness and righteousness (Luke 1:74-75

[5] Since Divine truth proceeding from the Lord is meant by "holy," therefore the Lord is called in the Word "the Holy One," " the Holy One of God," "the Holy One of Israel," "the Holy One of Jacob;" and it is also from this that angels are called "holy," and also the prophets and apostles; and it is from this that Jerusalem is called "holy." That the Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob," may be seen inIsaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Daniel 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called "King of the holy ones [of saints]" in Revelation:

Righteous [or just] and true are Thy ways, Thou King of saints (Revelation 15:3).

The Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob" because He alone, and no one else, is holy, which is also declared in Revelation:

Who shall not fear Thee, O Lord and glorify Thy name? for Thou only art holy (Revelation 15:4).

[6] Angels, prophets, and apostles are called "holy" because by them, in the spiritual sense, is meant Divine truth; and Jerusalem is called "the holy city," because by that city, in the spiritual sense, is meant the church in respect to the doctrine of truth. That angels in the Word are called "holy," see Matthew 25:31; Mark 8:38; Luke 9:26; the prophets, Mark 6:20; Luke 1:70; Revelation 18:20; the apostles, Revelation 18:20; that Jerusalem is called "the holy city," Isaiah 48:2; 66:20, 22; Daniel 9:24; Matthew 27:53; Revelation 21:2, 10. (That by "angels" in the Word Divine truth proceeding from the Lord is meant, see above, n. 130, 200; the like by "prophets," see Arcana Coelestia 2534, 7269; likewise by "apostles," see above, n. 100; that by "Jerusalem" in the Word the church in respect to the doctrine of truth is meant, see The Doctrine of the New Jerusalem 6.) From this it can be seen why it is that Divine truth proceeding from the Lord is called "the Spirit of truth," and "the Holy Spirit" (See above, n. 183), so also why heaven is called the "habitation of holiness" (Isaiah 63:15; Deuteronomy 26:15); and why the church is called "the sanctuary" (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That "holiness" is predicated of Divine truth is evident from the following passages. In John:

Jesus when praying said, Father, sanctify them [make them Holy] in Thy truth, Thy Word is truth, and for their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19).

Here "being made holy" is plainly said in respect to truth, and "those made holy" in respect to those who receive Divine truth from the Lord. In Moses:

Jehovah came from Sinai, out of the myriads of holiness; from His right hand the fire of the law unto them; even He who loveth the peoples; in Thy hand are all His saints, and they are prostrated at Thy foot; he shall receive of Thy words (Deuteronomy 33:2-3).

"Sinai" signifies heaven where the Lord is, from whom is Divine truth, or from whom is the "law," both in a strict and in a broad sense; "myriads of holiness" signifies Divine truths; "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, which is Divine truth; those are called "peoples" in the Word who are in truths, and those of them that are in truths are called "saints." "Being prostrated at Thy foot," and "receiving of Thy words," is the holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and being instructed therefrom. From this it can be known what the particulars in that prophecy signify in the spiritual sense. (That "Sinai" in the Word signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, both in a strict and a broad sense, see Arcana Coelestia n. 8399, 8753, 8793, 8805, 9420. That "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, n. 2606, 3382, 6752, 7463. That those are called "peoples" who are in truths, and "nations" who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That "foot," a "place of feet," and "footstool," signify, in reference to the Lord, Divine truth in ultimates, thus the Word in the letter, n. 9406[1-7].) From this it is clear that "myriads of holiness" are Divine truths, and that those here called "holy [saints]" are those who are in Divine truths.

[8] In Moses:

Speak unto all the congregation of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah [God] of Israel am holy (Leviticus 19:2).

This chapter treats of the statutes, judgments, and precepts which they were to keep; and as these signify Divine truths, it is said that those who keep them "shall be holy." Moreover, "Israel" signifies the spiritual church, which is the church that is in Divine truths, therefore it is said, "I Jehovah [God] of Israel am holy." In the same:

Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep My statutes that ye may do them (Leviticus 20:7-8).

Here also the statutes, judgments, and precepts which are to be kept are treated of.

In the same:

If they have kept thy statutes and judgments, they shall be a holy people unto Jehovah (Deuteronomy 26:16-19).

In David :

We shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

It is said "to be satisfied with the goodness of Jehovah's house and with the holiness of His temple," because the "house of God" in the highest sense signifies the Lord in respect to Divine good, and "temple" in respect to Divine truth (See Arcana Coelestia 3720). In Zechariah:

In that day there shall be upon the bells of the horses, Holiness unto Jehovah (Zechariah 14:20).

The establishment of a new church is here treated of, and "bells" signify knowledges [scientifica] which are from the intellectual. (That "bells" signify such truths, see Arcana Coelestia 9921, 9926; and that "horse" signifies the intellectual, see in the small work onThe White Horse 1-4.)

[9] From this it can be seen what is represented and signified by this:

That upon the miter which was upon the head of Aaron was placed a plate, upon which was engraved Holiness to Jehovah (Exodus 28:36-38; 39:30-31);

for the "miter" signifies wisdom, which is of Divine truth (See Arcana Coelestia 9827, 9949); so also what it represented and signified by:

That Aaron, his sons, their garments, the altar, the tabernacle, with everything there, were anointed with oil, and thus made holy (Exodus 29:1-36; 30:22-30; Leviticus 8);

for "oil" signified the Divine good of the Divine love, and "sanctification" the proceeding Divine; for it is Divine good that makes holy, and Divine truth is what is holy therefrom.

[10] That the word "holy" is predicated of charity can be seen from what was said above respecting the angels of heaven, namely, that there are some who receive Divine good more than Divine truth, and some who receive Divine truth more than Divine good; the former constitute the Lord's celestial kingdom, and are those who are in love to the Lord, and because they are in love to the Lord are called "righteous" [or "just"]; but the latter constitute the Lord's spiritual kingdom, and are those who are in charity towards the neighbor, and because these are in charity towards the neighbor, they are called "holy [or saints]." (That there are two loves that make heaven, namely, love to the Lord, and love towards the neighbor or charity, and that the heavens are thereby distinguished into two kingdoms, namely, a celestial kingdom and a spiritual kingdom, see in the work on Heaven and Hell. n (Heaven and Hell 13-19) 13-19; 20-28)

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