The Bible

 

Daniel 5

Study

   

1 König Belsazer machte ein herrlich Mahl tausend seinen Gewaltigen und Hauptleuten und soff sich voll mit ihnen.

2 Und da er trunken war, hieß er die güldenen und silbernen Gefäße herbringen, die sein Vater Nebukadnezar aus dem Tempel zu Jerusalem weggenommen hatte, daß der König mit seinen Gewaltigen, mit seinen Weibern und mit seinen Kebsweibern daraus tränken.

3 Also wurden hergebracht die güldenen Gefäße, die aus dem Tempel, aus dem Hause Gottes zu Jerusalem, genommen wären; und der König, seine Gewaltigen, seine Weiber und Kebsweiber tranken daraus.

4 Und da sie so soffen, lobten sie die güldenen, silbernen, ehernen, eisernen, hölzernen und steinernen Götter.

5 Eben zur selbigen Stunde gingen hervor Finger, als einer Menschenhand, die schrieben, gegenüber dem Leuchter, auf die getünchte Wand in dem königlichen Saal. Und der König ward gewahr der Hand, die da schrieb.

6 Da entfärbte sich der König, und seine Gedanken erschreckten ihn, daß ihm die Lenden schütterten und die Beine zitterten.

7 Und der König rief überlaut, daß man die Weisen, Chaldäer und Wahrsager heraufbringen sollte Und ließ den Weisen zu Babel sagen: Welcher Mensch diese Schrift lieset und sagen kann, was sie bedeute, der soll mit Purpur gekleidet werden und güldene Ketten am Halse tragen und der dritte HERR sein in meinem Königreiche.

8 Da wurden alle Weisen des Königs heraufgebracht; aber sie konnten weder die Schrift lesen noch die Deutung dem Könige anzeigen.

9 Des erschrak der König Belsazer noch härter und verlor ganz seine Gestalt, und seinen Gewaltigen ward bange.

10 Da ging die Königin um solcher Sache willen des Königs und seiner Gewaltigen hinauf in den Saal und sprach: HERR König, Gott verleihe dir langes Leben! Laß dich deine Gedanken nicht so erschrecken und entfärbe dich nicht also!

11 Es ist ein Mann in deinem Königreich, der den Geist der heiligen Götter hat. Denn zu deines Vaters Zeit ward bei ihm Erleuchtung erfunden, Klugheit und Weisheit, wie der Götter Weisheit ist; und dein Vater, König Nebukadnezar, setzte ihn über die Sternseher, Weisen, Chaldäer und Wahrsager,

12 darum daß ein hoher Geist bei ihm funden ward, dazu Verstand und Klugheit, Sprüche zu deuten, dunkle Sprüche zu erraten und verborgene Sachen zu offenbaren, nämlich Daniel, den der König ließ Beltsazar nennen. So rufe man nun Daniel; der wird sagen, was es bedeute.

13 Da ward Daniel hinauf vor den König gebracht. Und der König sprach zu Daniel: Bist du der Daniel, der Gefangenen einer aus Juda, die der König, mein Vater, aus Juda hergebracht hat?

14 Ich habe von dir hören sagen, daß du den Geist der heiligen Götter habest, und Erleuchtung, Verstand und hohe Weisheit bei dir funden sei.

15 Nun hab ich vor mich fordern lassen die Klugen und Weisen, daß sie mir diese Schrift lesen und anzeigen sollen, was sie bedeute; und sie können mir nicht sagen, was solches bedeute.

16 Von dir aber höre ich, daß du könnest die Deutung geben und das Verborgene offenbaren. Kannst du nun die Schrift lesen und mir anzeigen, was sie bedeutet, so sollst du mit Purpur gekleidet werden und güldene Ketten an deinem Halse tragen und der dritte HERR sein in meinem Königreiche.

17 Da fing Daniel an und redete vor dem Könige: Behalte deine Gaben selbst und gib dein Geschenk einem andern; ich will dennoch die Schrift dem Könige lesen und anzeigen, was sie bedeute.

18 HERR König, Gott der Höchste hat deinem Vater, Nebukadnezar, Königreich, Macht, Ehre und HERRLIchkeit gegeben.

19 Und vor solcher Macht, die ihm gegeben war, fürchteten und scheueten sich vor ihm alle Völker, Leute und Zungen. Er tötete, wen er wollte; er schlug, wen er wollte; er erhöhete, wen er wollte; er demütigte, wen er wollte.

20 Da sich aber sein Herz erhub und er stolz und hochmütig ward, ward er vom königlichen Stuhl gestoßen und verlor seine Ehre;

21 und ward verstoßen von den Leuten, und sein Herz ward gleich den Tieren, und mußte bei dem Wild laufen und fraß Gras wie Ochsen, und sein Leib lag unter dem Tau des Himmels und ward naß, bis daß er lernete, daß Gott der Höchste Gewalt hat über der Menschen Königreiche und gibt sie, wem er will.

22 Und du, Belsazer, sein Sohn, hast dein Herz nicht gedemütiget, ob du wohl solches alles weißt,

23 sondern hast dich wider den HERRN des Himmels erhoben, und die Gefäße seines Hauses hat man vor dich bringen müssen; und du, deine Gewaltigen, deine Weiber und deine Kebsweiber habt daraus gesoffen, dazu die silbernen, güldenen, ehernen, eisernen, hölzernen, steinernen Götter gelobet, die weder sehen, noch hören, noch fühlen; den Gott aber, der deinen Odem und alle deine Wege in seiner Hand hat, hast du nicht geehret.

24 Darum ist von ihm gesandt diese Hand und diese Schrift, die da verzeichnet stehen.

25 Das ist aber die Schrift allda verzeichnet: Mene, mene, tekel, upharsin.

26 Und sie bedeutet dies: Mene, das ist, Gott hat dein Königreich gezählet und vollendet.

27 Tekel, das ist, man hat dich in einer Waage gewogen und zu leicht funden.

28 Peres, das ist, dein Königreich ist zerteilet und den Medern und Persern gegeben.

29 Da befahl Belsazer, daß man Daniel mit Purpur kleiden sollte und güldene Ketten an den Hals geben; und ließ von ihm verkündigen, daß er der dritte HERR sei im Königreich.

30 Aber des Nachts ward der Chaldäer König Belsazer getötet.

31 Und Darius aus Medien nahm das Reich ein, da er zweiundsechzig Jahre alt war.

   

From Swedenborg's Works

 

Arcana Coelestia #9229

Study this Passage

  
/ 10837  
  

9229. 'And men of holiness shall you be to Me' means a state of life then composed of good. This is clear from the meaning of 'men of holiness' as those who are led by the Lord, for the Divine which emanates from the Lord is holiness itself, 6788, 7499, 8127 (end), 8302, 8806. Consequently those who receive that emanation in faith and also in love are called holy ones. Anyone who imagines that a person is holy from any other source, or that anything present with a person is holy apart from that which comes and is received from the Lord is very much mistaken; for that which is the person's own, and is called his proprium, is evil.

The human proprium is nothing but evil, see 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944.

To the extent that a person can be withheld from his proprium, the Lord can be present with him, and therefore to the same extent holiness resides with him, 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988 (end), 9014.

[2] The truth that the Lord is the Only Holy One, and that nothing is holy except that which emanates from the Lord, and so that which a person receives from the Lord, is evident from everywhere in the Word, as in John,

I make Myself holy, that they also may be made holy in the truth. John 17:19.

'Making Himself holy' means making Himself Divine by His own power. Consequently those who receive Divine Truth emanating from the Lord in faith and life are said to be 'made holy in the truth'.

[3] This also explains why after the Resurrection, when the Lord spoke to the disciples, He breathed on them and said to them, Receive the Holy Spirit, John 20:22. 'Breathing on (or into)' was a sign that represented the imparting of life through faith and love, as also in Genesis,

Jehovah breathed into his nostrils the breath of life, and man (homo) became a living soul. Genesis 2:7.

Other examples like this may be seen elsewhere, such as Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8. Therefore also the Word is said to be inspired because it comes from the Lord, and those who wrote the Word have been called 'inspired'. Breathing, and so breathing on or inspiring, corresponds to the life of faith, see 97, 1119, 1120, 3883-3896. This explains why the term spirit in the Word is derived from the word for wind, and holiness from the Lord is called Jehovah's wind, 8286, and why the Holy Spirit is the holiness emanating from the Lord, 3704, 4673 (end), 5307, 6788, 6982, 6993, 8127 (end), 8302, 9199.

[4] So also it says in John 1:33 that the Lord baptizes with the Holy Spirit, and in Luke 3:16 that He baptizes with the Holy Spirit and with fire. 'Baptizing' in the internal sense means regenerating, 4255, 5120 (end), 9088; 'baptizing with the Holy Spirit' means regenerating by means of the good of faith; and 'baptizing with fire' means regenerating by means of the good of love, 'fire' being the good of love, see 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324. In John,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

In Luke the angel telling Mary about the Lord said,

That which is holy will be born from you. Luke 1:35.

And in Daniel,

I saw in the visions of my head while on my bed, and behold, a vigilant and holy one came down from heaven. Daniel 4:13.

In these places 'that which is holy' and 'a holy one' stand for the Lord.

[5] Because the Lord alone is holy He is called in the Old Testament the Holy One of Israel, the Redeemer, the Saviour, and the Regenerator, as in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18. This is why the Lord in heaven, and consequently heaven itself, is called the dwelling-place of holiness, Jeremiah 25:30; 31:23; 1 Isaiah 63:15; the sanctuary, 2 Ezekiel 11:16; 24:21; and also the mountain of holiness, Psalms 3:4. It is also why the middle of the tent [of meeting], where the ark containing the law was, was called The Holy of Holies, Exodus 26:33-34; for the law in the ark in the middle of the tent [of meeting], represented the Lord in respect of the Word. For the law is the Word, 6752, 7463.

[6] All this shows why it is that the angels are called holy in Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13; also the prophets, Luke 1:70; and the apostles too, Revelation 18:20. Not that they are holy by their own virtue but that the Lord, who alone is holy and the only source of holiness, makes them so. For truths are meant by 'the angels', because they are those who receive truth from the Lord, 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301; teachings which present the truth that comes through the Word from the Lord are meant by 'the prophets', 2534, 7269; and all the truths and forms of the good of faith in their entirety which come from the Lord are meant by 'the apostles', 3488, 3858 (end), 6397.

[7] Consecrations 3 among the Israelite and Jewish people took place in order that the Lord who alone was holy might be represented, and in order that holiness, which He alone is the source of, might be represented. This is the reason for the consecration of Aaron and his sons, Exodus 29:1ff; Leviticus 8:10-11, 13, 30; the consecration of their garments, Exodus 29:21ff; the consecration of the altar in order that it might be most holy, 4 Exodus 29:37ff; the consecration of the tent of meeting, the ark of the Testimony, the table, all the vessels, the altar of incense, the altar of burnt offering and its vessels, and the laver and its base, Exodus 30:26ff.

[8] The truth that the Lord is the real Holiness that was represented is evident also from the Lord's words in Matthew when they are seen in the internal sense,

Fools and blind! Which of the two is greater, the gold or the temple that makes the gold holy? And which of the two is greater, the gift or the altar that makes the gift holy? Matthew 23:17-19.

'The temple' represented the Lord Himself, and so did 'the altar', while 'the gold' was a sign of the good that comes from the Lord, and 'the gift' or a sacrifice was a sign of things constituting faith and charity that come from the Lord.

The Lord was represented by 'the temple', see 2777, 3720, and by 'the altar', 2777, 2811, 4489, 8935, 8940. 'Gold' was a sign of good that comes from the Lord, 1551, 1552, 5658, and 'a sacrifice' a sign of worship springing from faith and charity that come from the Lord, 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.

[9] From all this it is now evident why it is that the children of Israel were called a holy people in Deuteronomy 26:19 and elsewhere, or as in the present verse men of holiness. That is to say, they were so called because every single aspect of their worship represented Divine realities that are the Lord's, and celestial and spiritual things of His kingdom and Church. On this account they were called holy in a representative sense; they themselves were not holy on that account, because representatives had regard to the holy things that were represented, not to the person who represented them, see 665, 1097 (end), 1361, 3147, 3881 (end), 4208, 4281, 4288, 4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

[10] On that account also was Jerusalem called holy, and Zion the mountain of holiness in Zechariah 8:3 and elsewhere, as well as in Matthew,

And the tombs were opened, and many bodies of dead holy ones were raised; and coming out of their tombs after the Lord's resurrection, they went into the holy city and appeared to many. Matthew 27:52-53.

Here Jerusalem is called 'the holy city', when in fact, quite to the contrary, it was unholy because the Lord was crucified there at that time, for which reason it is called 'Sodom and Egypt' in John,

Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

Yet it is called holy, because it means the Lord's kingdom and the Church, 402, 2117, 3654. The appearance of 'dead holy ones' there, an event witnessed by some in vision, was a sign of the salvation of people who belonged to the spiritual Church, and of the raising of those people to the Holy Jerusalem, which is heaven - the people who had been kept up to that time on the lower earth, spoken of in 6854, 6914, 7091, 7828, 7932, 8049, 8054, 8159, 8321.

Footnotes:

1Jeremiah 31:23 refers to a dwelling-place of righteousness [and] mountain of holiness, to be exact

2. i.e. an especially holy place

3. i.e. dedicating persons or things to holy functions or purposes

4. literally, the holiness of holinesses

  
/ 10837  
  

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

From Swedenborg's Works

 

Arcana Coelestia #6854

Study this Passage

  
/ 10837  
  

6854. 'And I have come down to deliver them from the hand of the Egyptians' means that He would stoop down to them to release them from the power of false factual knowledge, which tries to destroy the truths of the Church. This is clear from the meaning of 'coming down' as stooping down, dealt with below; from the meaning of 'to deliver' as to release, for one who releases people from falsities delivers or sets them free; from the meaning of 'the hand' as the power, dealt with in 878, 3387, 3563, 4931-4937, 5544; and from the meaning of 'the Egyptians' as false factual knowledge, which is opposed to the Church's truths, dealt with in 6651, 6679, 6683, and so which tries to destroy them. As regards the Lord's coming down, the situation is that the Lord is said to come or stoop down when He comes to judgement, 1311, and also when He comes down to lower things, in this instance to those belonging to the spiritual Church, who are meant by 'the children of Israel'. For the subject in the internal sense is the way in which those people are molested by falsities, at which time they undergo temptations, and the way in which after that they are set free in order that they may be led into heaven.

[2] But the contents of the internal sense of this verse and of those that follow hold an even deeper mystery which the Church does not yet know about and which must therefore be disclosed. Those who are termed spiritual are people for whom only the understanding part of their mind, not the will part, can be regenerated. In the understanding part of their mind the Lord therefore implants a new will, a will which conforms to the teachings that compose the faith of their Church. These people, that is to say, spiritual ones such as these, were saved solely by the Lord's Coming into the world. The reason why is that the Divine passing through heaven, which was the Divine Human before the Lord's Coming, could not reach them; for to be sure the teachings of their Church were for the most part not truths, and consequently the good in their will was not good either, 6427. Since those people could be saved solely by the Lord's Coming, they could not be raised into heaven before then. They were therefore kept in the meantime on the lower earth, in places there which in the Word are called 'pits'. This lower earth was besieged on every side by the hells where there were falsities, by which they were molested greatly during that time. In spite of this however the Lord protected them. But after the Lord came into the world and made the Human within Himself Divine, He set free those who were in the pits there and raised them to heaven. From these He also formed the spiritual heaven which is the second heaven. This is what is meant by the Lord's descent into the lower parts 1 and by His deliverance of those who had been bound.

[3] This is the even deeper mystery that is described in the internal sense of this verse and of those that follow. See what has been shown already regarding those who are spiritual,

The spiritual are in obscurity so far as the truth and good of faith are concerned, 2708, 2715, 2718, 2831, 2849, 2935, 2937, 3241, 3833, 6289.

Their obscurity is lightened by the Lord's Divine Human, 2716, 4402.

Because they are in obscurity so far as the truth and good of faith are concerned they are under strong attack from the hells; but the Lord is constantly protecting them, 6419.

Those who are spiritual cannot have the will part of their mind regenerated, only the understanding part; and there the Lord forms a new will, 863, 875, 895, 927, 918, 1023, 1043, 1044, 2156, 4328, 4493, 5113.

The spiritual were saved by the Lord's Coming into the world, 2833, 2834, 3969.

[4] Various places in the prophetical part of the Word mention 'the bound' or 'the bound in the pit' and the fact that the Lord delivered them. The bound' should be taken to mean specifically those spoken of just above, as in Isaiah,

I Jehovah have called you in righteousness, and will hold your hand, because I will guard you, and give you to be a covenant of the people, 2 a light of the nations, to open the blind eyes, to bring the bound out of prison, out of the dungeon-house those who sit in darkness. Isaiah 42:6-7.

In the same prophet,

I have guarded you, and I have given you as covenant of the people - to restore the land; to share out the devastated inheritances; to say to the bound, Go out; to those who are in darkness, Reveal yourselves. They will feed along the ways, and on all slopes will their pasture be. Isaiah 49:8-9.

This plainly refers to the Lord. 'The bound' stands in particular for those who were held back on the lower earth until the Lord's Coming, when they were raised up to heaven, and in general for all who are governed by good, yet are held back as though bound by falsities, from which however they wish to break away.

[5] In Zechariah,

Through the blood of your covenant I will let out your bound ones from the pit. Zechariah 9:11.

In Isaiah,

They will surely be gathered together, the bound ones in the pit, and they will be shut up in the dungeon; after a multitude of days they will be visited. Isaiah 24:21.

'The bound ones in the pit' stands for the same people. And in addition to these places the same meaning can be seen from the following words in Isaiah,

Jehovah has anointed Me to bring good tidings to the poor. He has sent Me to bind up the broken in heart; to preach liberty to captives, to those who are bound, to him who is blind; to proclaim the year of Jehovah's good pleasure. Isaiah 61:1-2.

And elsewhere,

The people walking in darkness have seen a great light; those dwelling in the land of the shadow of death, upon them has the light shone out. Isaiah 9:2.

Footnotes:

1. i.e. hell

2. 'The Latin means for the people but the Hebrew means of the people, which Swedenborg has in some other places where he quotes this verse.

  
/ 10837  
  

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