The Bible

 

Daniel 9

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1 In the first year of Darius, the son of Ahasuerus, of the seed of the Medes, who was made king over the kingdom of the Chaldaeans;

2 In the first year of his rule, I, Daniel, saw clearly from the books the number of years given by the word of the Lord to the prophet Jeremiah, in which the making waste of Jerusalem was to be complete, that is, seventy years.

3 And turning my face to the Lord God, I gave myself up to prayer, requesting his grace, going without food, in haircloth and dust.

4 And I made prayer to the Lord my God, putting our sins before him, and said, O Lord, the great God, greatly to be feared. keeping your agreement and mercy with those who have love for you and do your orders;

5 We are sinners, acting wrongly and doing evil; we have gone against you, turning away from your orders and from your laws:

6 We have not given ear to your servants the prophets, who said words in your name to our kings and our rulers and our fathers and all the people of the land.

7 O Lord, righteousness is yours, but shame is on us, even to this day; and on the men of Judah and the people of Jerusalem, and on all Israel, those who are near and those who are far off, in all the countries where you have sent them because of the sin which they have done against you.

8 O Lord, shame is on us, on our kings and our rulers and our fathers, because of our sin against you.

9 With the Lord our God are mercies and forgiveness, for we have gone against him;

10 And have not given ear to the voice of the Lord our God to go in the way of his laws which he put before us by the mouth of his servants the prophets.

11 And all Israel have been sinners against your law, turning away so as not to give ear to your voice: and the curse has been let loose on us, and the oath recorded in the law of Moses, the servant of God, for we have done evil against him.

12 And he has given effect to his words which he said against us and against those who were our judges, by sending a great evil on us: for under all heaven there has not been done what has been done to Jerusalem.

13 As it was recorded in the law of Moses, all this evil has come on us: but we have made no prayer for grace from the Lord our God that we might be turned from our evil doings and come to true wisdom.

14 So the Lord has been watching over this evil and has made it come on us: for the Lord our God is upright in all his acts which he has done, and we have not given ear to his voice.

15 And now, O Lord our God, who took your people out of the land of Egypt with a strong hand and made a great name for yourself even to this day; we are sinners, we have done evil.

16 O Lord, because of your righteousness, let your wrath and your passion be turned away from your town Jerusalem, your holy mountain: because, through our sins and the evil-doing of our fathers, Jerusalem and your people have become a cause of shame to all who are round about us.

17 And now, give ear, O our God, to the prayer of your servant and to his request for grace, and let your face be shining on your holy place which is made waste, because of your servants, O Lord.

18 O my God, let your ear be turned and give hearing; let your eyes be open and see how we have been made waste and the town which is named by your name: for we are not offering our prayers before you because of our righteousness, but because of your great mercies.

19 O Lord, give ear; O Lord, have forgiveness; O Lord, take note and do; let there be no more waiting; for the honour of your name, O my God, because your town and your people are named by your name.

20 And while I was still saying these words in prayer, and putting my sins and the sins of my people Israel before the Lord, and requesting grace from the Lord my God for the holy mountain of my God;

21 Even while I was still in prayer, the man Gabriel, whom I had seen in the vision at first when my weariness was great, put his hand on me about the time of the evening offering.

22 And teaching me and talking to me he said, O Daniel, I have come now to give you wisdom.

23 At the first word of your prayer a word went out, and I have come to give you knowledge; for you are a man dearly loved: so give thought to the word and let the vision be clear to you.

24 Seventy weeks have been fixed for your people and your holy town, to let wrongdoing be complete and sin come to its full limit, and for the clearing away of evil-doing and the coming in of eternal righteousness: so that the vision and the word of the prophet may be stamped as true, and to put the holy oil on a most holy place.

25 Have then the certain knowledge that from the going out of the word for the building again of Jerusalem till the coming of a prince, on whom the holy oil has been put, will be seven weeks: in sixty-two weeks its building will be complete, with square and earthwork.

26 And at the end of the times, even after the sixty-two weeks, one on whom the holy oil has been put will be cut off and have no ...; and the town and the holy place will be made waste together with a prince; and the end will come with an overflowing of waters, and even to the end there will be war; the making waste which has been fixed.

27 And a strong order will be sent out against the great number for one week; and so for half of the week the offering and the meal offering will come to an end; and in its place will be an unclean thing causing fear; till the destruction which has been fixed is let loose on him who has made waste.

   

From Swedenborg's Works

 

Apocalypse Explained #936

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936. Verse 3. And they were singing the song of Moses the servant of God, and the song of the Lamb, signifies the acknowledgement and confession of the commandments in the Word of both Testaments; also the acknowledgment and confession of the Lord's Divine in His Human. This is evident from the signification of "singing a song," as being confession from acknowledgement and from joy of heart (See n. 326, 857); also from the signification of "Moses," as being the Word of the Old Testament (of which presently); also from the signification of "the Lamb," as being the Lord as to the Divine truth (See n. 297, 343, 460, 482), thus as to the Word, for that is the Divine truth; but here, since it is said "Moses and the Lamb," the Word of the Old Testament and of the New is signified. It is evident from what follows in these two verses that "the song of Moses and of the Lamb" signifies the acknowledgment of the commandments in the Word of both Testaments, also the acknowledgment of the Divine in the Lord's Human, since these are what they were singing, or what constituted their song. In the first verse the Lord's works and His ways, which signify His commandments, are glorified. In the following verse the Lord is glorified, and an injunction that all must fear Him, because He alone is holy; and as these are the subjects of the two songs, and "songs" signify acknowledgments and confessions of these things, it is clear that "they were singing the song of Moses the servant of God, and the song of the Lamb," signifies the acknowledgment and confession of the commandments in the Word of both Testaments, also the acknowledgment and confession of the Lord's Divine in His Human. Moreover, by these two victory is had over the beast (the subject here treated of), namely, by keeping the commandments and by acknowledging the Lord's Divine. Without these two the beast conquers.

[2] In the previous article the evils that must be shunned were enumerated from the Decalogue. But many, I know, think in their heart that no one can shun these of himself, because man is born in sins and has therefore no power of himself to shun them. But let such know that anyone who thinks in his heart that there is a God, that the Lord is the God of heaven and earth, that the Word is from Him, and is therefore holy, that there is a heaven and a hell, and that there is a life after death, is able to shun these evils. But he is not able who despises these truths and casts them out of his mind, and not at all he who denies them. For how can one who never thinks about God think that anything is a sin against God? And how can one who never thinks about heaven, hell, and the life after death, shun evils as sins? Such a man does not know what sin is. Man is placed in the middle between heaven and hell. Out of heaven goods unceasingly flow in, and out of hell evils unceasingly flow in; and as man is between he has freedom to think what is good or to think what is evil. This freedom the Lord never takes away from anyone, for it belongs to his life, and is the means of his reformation. So far, therefore, as man from this freedom has the thought and desire to shun evils because they are sins, and prays to the Lord for help, so far the Lord removes them and gives man the ability to refrain from them as if of himself, and then to shun them.

[3] Everyone is able from natural freedom to shun these same evils because of their being contrary to human laws; this every citizen of a kingdom does who fears the penalties of the civil law, or the loss of life, reputation, honor, wealth, and thus of office, gain, and pleasure; even an evil man does this. And the life of such a man appears exactly the same in external form as the life of one who shuns these evils because they are contrary to the Divine laws; but in internal form it is wholly unlike it. The one acts from natural freedom only, which is from man; the other acts from spiritual freedom, which is from the Lord; both acting from freedom. When a man is able to shun these same evils from natural freedom, why is he not able to shun them from spiritual freedom, in which he is constantly held by the Lord, provided he thinks to will this because there is a hell, a heaven, a life after death, punishment, and reward, and prays to the Lord for help?

[4] Let it be known that every man when he is beginning the spiritual life because he wishes to be saved, fears sins on account of the punishments of hell, but afterwards on account of the sin itself, because it is in itself heinous, and finally on account of the truth and good that he loves, thus for the Lord's sake. For so far as anyone loves truth and good, thus the Lord, he so far turns away from what is contrary to these, which is evil. All this makes clear that he that believes in the Lord shuns evils as sins; and conversely, he that shuns evils as sins believes; consequently to shun evils as sins is the sign of faith.

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

The Bible

 

Daniel 9:13

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13 As it is written in the law of Moses, all this evil is come on us: yet have we not entreated the favor of Yahweh our God, that we should turn from our iniquities, and have discernment in your truth.