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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 ippen 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 ücken; 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 (d. i. prahlerische, vermessene; so auch v 11 u. 20) 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 äder ein loderndes Feuer.

10 Ein Strom von Feuer floß und ging von ihm (Eig. von vor 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 (O. doch Lebensdauer war 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 (W. in seiner Scheide) 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 eich (O. das Königtum) empfangen, und werden das eich 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 eich 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 eich (O. das Königtum) und die Herrschaft und die Größe der Königreiche unter dem ganzen Himmel wird dem Volke der Heiligen der höchsten Örter gegeben werden. Sein (S. v 14) eich ist ein ewiges eich, 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.

   

From Swedenborg's Works

 

Arcana Coelestia #8459

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8459. 'Tiny like hoar frost on the earth' means truth in the form of good - uninterrupted and flowing. This is clear from the meaning of 'tiny' as a word having reference to truth, dealt with immediately above; and from the meaning of 'like hoar frost' as in the form of good. The good of truth, the good existing with a member of the spiritual Church, 8458, is compared to hoar frost because it forms more of a continuous sheet than snow. Consisting of tiny white flakes snow has reference to truth, while hoar frost, being the nearest thing to it, has reference to truth that has become good, which is the good of truth. The use of 'snow' to refer to truth is evident from the following places: In Mark,

When Jesus was transfigured His clothes became glistening, intensely white like snow. Mark 9:3.

In Matthew,

The angel 1 at the tomb - his appearance was like lightning, and his garment white as snow. Matthew 28:2-3.

In John,

I saw in the midst of the seven lampstands one like the Son of Man. His head and hair were white, like white wool, like snow. Revelation 1:13-14.

In Jeremiah, The Nazirites were brighter than snow, they were whiter than milk. Lamentations 4:7.

In David,

You will purge me with hyssop and I shall become clean, You will wash me and I shall be made whiter than snow. Psalms 51:7.

In Daniel,

I saw, until thrones were placed, and the Ancient of Days was seated. His clothing was white as snow, and the hair of His head like pure wool. Daniel 7:9.

In these places 'snow' has reference to truth because of its whiteness, with which clothes are compared because 'clothes' in the spiritual sense are truths, 4545, 4763, 5248, 5319, 5954, 6914, 6917, 6918. From all this it is evident what 'hoar frost' means, namely truth in the form of good. Truth in the form of good is said to be uninterrupted and flowing because truth is a form that holds good, and good is the life and so to speak soul within that form.

Footnotes:

1. Reading Angelus (The angel), which Swedenborg possibly has in his rough draft, for Angelis (To the angels)

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

From Swedenborg's Works

 

Arcana Coelestia #4763

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4763. 'And he rent his clothes' means mourning. This is clear from the meaning of 'rending clothes' as mourning, that is to say, mourning on account of the loss of truth, or the fact that no faith exists. In the Word, especially the historical part, one often reads about people rending their clothes, but the origin of that practice is not known at the present day. Nor is it known that it was representative of grief on account of the loss of truth. This practice became representative from the fact that 'clothes' meant truths, as has been shown and may be seen in 4545. Further on in this chapter it is also said that when Jacob recognized his son's tunic he rent his clothes, verse 34, by which mourning for lost truth is meant. Similar instances of this practice occur elsewhere in the Word, where it is stated that when the Rabshakeh was sent by Sennacherib king of Asshur and uttered insults against Jerusalem, Eliakim who was over the king's house, and Shebna the secretary, and Joash the recorder 1 rent their clothes and reported these things to king Hezekiah; and when he heard them the king too rent his clothes and covered himself with sackcloth, Isaiah 36:22; 37:1; 2 Kings 18:37; 19:1. The insults he uttered were directed against God, the king, and Jerusalem, and so against Divine Truth, as is even more evident from the internal sense of this narrative. It was to express mourning therefore that their clothes were rent.

[2] When Jehudi had read before the king the scroll which Jeremiah wrote, it is said that he threw it into the fire, but the king and his servants who were listening to all those words did not tear their clothes apart, Jeremiah 36:23-24. 'They did not tear their clothes apart' meant that they did not mourn on account of the non-acceptance of Divine Truth. Something similar is implied by Joshua the son of Nun and Caleb the son of Jephunneh rending their clothes, when the spies spoke in opposition to them, by speaking unfavourably about the land of Canaan, Numbers 14:6; for 'the land of Canaan' means the Lord's kingdom, and 'to speak in opposition to this' describes falsity in opposition to Divine Truth. Mourning over the loss of Divine Truth and Divine Good is meant where it is said, in 1 Samuel 4:11-12, that when the ark of God was captured by the Philistines and both of Eli's sons died, a man ran from the line of battle to Shiloh, with rent clothes and dust on his head. Because 'the ark' represented the Lord's kingdom, and in the highest sense the Lord Himself, and consequently represented everything holy in the Church, 'rent clothes' meant grief over the loss of Divine Truth, while 'dust on his head' meant grief over the loss of Divine Good.

[3] In the narrative about Samuel and Saul one reads,

When Samuel turned to go away Saul took hold of the skirt of his tunic, and it was torn away. Therefore Samuel said to him, Jehovah has torn the kingdom of Israel from upon you this day and has given it to your companion. I will not return with you, for you have rejected the word of Jehovah, and Jehovah has rejected you from being king over Israel. 1 Samuel 15:26-28.

The tearing away by Saul of the skirt of Samuel's tunic represented that which Samuel then stated - that the kingdom would be torn from him and that he would not be the king of Israel any longer. For 'the kingdom' in the internal sense means Divine Truth, 1672, 2547, 4691, as also does 'king' and 'kingship', 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, especially the king and the kingdom of Israel, since 'Israel' represented the Lord's kingship. The meaning is similar in what is recorded concerning Jeroboam and Ahijah the prophet,

When Jeroboam went out of Jerusalem, and Ahijah the prophet found him on the road, when he was covered with a new garment and both were alone in the field, Ahijah took hold of the new garment that was on him and rent it into twelve pieces; and he said to Jeroboam, Take for yourself ten pieces; for thus said Jehovah, the God of Israel, behold, I am rending [the kingdom] from the hand of Solomon and I will give you ten tribes. 1 Kings 11:29-31.

[4] The second Book of Samuel likewise records that when Saul was killed in battle they tore their clothes apart,

When Saul was killed in battle, on the third day a man came from the camp, whose clothes had been rent. And when David heard about the death of Saul, David took hold of his garments and tore them apart; and so did all his servants who were with him. 2 Samuel 1:2, 10-12.

This too represented mourning because of Divine Truth, lost and cast away by those who adhered to faith separated from charity. For as stated above, 'kingship' meant Divine Truth, while 'the Philistines' by whom Saul was slain represented adherents to faith separated from charity, 1197, 1198, 3412, 3413. The same is also evident from David's lament over him, in verses 18-27 of the same chapter.

[5] When Absalom had slain Amnon his brother and the news reached David that Absalom had slain all the king's sons, David tore his clothes apart and lay on the ground; and all his servants standing by tore their clothes apart, 2 Samuel 13:28, 30-31. This too was done for the sake of the representation that truths from the Divine were lost, those truths being meant in the internal sense by 'the king's sons'. A similar meaning exists in the reference to Hushai the Archite who with his tunic torn apart came to meet David when he fled from Absalom, 2 Samuel 15:32; for in the Word 'a king', and in particular David, represents Divine Truth. The meaning is also very similar in the reference to Ahab, who tore his clothes apart and put sackcloth over his flesh when Elijah told Ahab the king of Israel the words of Jehovah, to the effect that he would be completely wiped out for the evil he had done, 1 Kings 21:27-29.

[6] The fact that tearing apart or rending clothes represented mourning the loss of Truth is additionally clear from the following: Hilkiah the priest found the Book of the law in the house of Jehovah. When Shaphan read it before king Josiah and the king heard the words of the Book of the law, he tore his clothes apart, 2 Kings 22:11. Plainly the king did so because the Word, that is, Divine truth, had been lost for so long and in their hearts and life had been blotted out.

[7] The tearing apart of his own clothes by the high priest, when the Lord confessed He was the Christ the Son of God, and his declaration that He had spoken utter blasphemy, Matthew 26:63-65; Mark 14:63-64, meant that the high priest was absolutely convinced that the Lord had spoken against the Word and so against Divine truth. When Elijah went up in the whirlwind, and Elisha saw it, it is said,

He took hold of his own clothes and tore them into two pieces. And he took up Elijah's tunic that had fallen from upon him, and he struck the waters and they were divided this way and that, and Elisha went over. 2 Kings 2:11-14.

Elisha tore his own clothes apart at that time to express mourning the loss of the Word, that is, of Divine Truth; for 'Elijah' represents the Lord as regards the Word, that is, Divine Truth, 2762. When the tunic fell from Elijah and was picked up by Elisha, the continuation of Elijah's representation by Elisha was represented, 'the tunic' meaning Divine Truth, see 4677. This also explains why the garment torn apart when such mourning took place was the tunic, as is evident from some of the places that have been quoted. Because 'a garment' meant the truth possessed by the Church, and in the highest sense Divine Truth, it was therefore shameful, except when one was mourning, to go about with clothes that were torn. This is evident from what was done to David's servants by Hanun king of the children of Ammon, when he cut off half the beard of each one, and their garments at the middle even to their buttocks, for which reason they were not allowed to come to David, 2 Samuel 10:4-5.

Footnotes:

1. Reading commemorator (recorder) for commentator (interpreter)

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