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Daniel 5

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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

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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

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

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Arcana Coelestia #987

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987. 'Upon every beast of the earth' means the desires that belong to the lower mind. This is clear from the meaning of 'beast' in the Word, where beasts mean either affections or else evil desires. Affections for what is good are meant by gentle, useful, and clean beasts, while affections for what is evil, that is, evil desires, are meant by savage, useless, and unclean ones - see 45, 46, 142, 143, 246, 776. Because here they mean evil desires they are called 'beasts of the earth', not beasts of the field. As for a regenerate person's rule over evil desires, it should be recognized that people err very greatly and are in no sense regenerate who believe they are able to rule over evils from themselves. For a human being is nothing but evil, he is one mass of evils, and his whole will consists solely in evil. This was stated in the previous chapter - 'the imagination of man's heart is evil from his childhood', 8:21. I have been shown by actual experience that a man or a spirit, and even an angel, regarded in himself, that is, as to his entire proprium, is vilest excrement, and left to himself breathes out nothing but hatred, revenge, cruelty, and most filthy adultery. These are the things that are his own, and are the things which constitute his will.

[2] This matter also becomes clear to anyone if he reflects, merely from the consideration that when a person is born he is the lowest thing alive among all wild animals and beasts. And when he grows up and becomes responsible for his own actions he would rush into every kind of ungodliness but for external legal restraints and the restraints he imposes on himself to the end that he may become pre-eminent and very wealthy. He would not rest content until he had made everyone throughout the world subject to himself and had raked in the wealth of everyone in it. He would spare no one except those who surrendered to him as his mere slaves. Such is the nature of everyone, though those people do not recognize it who do not have the opportunity and ability to behave in that way, or who are subject to the restraints mentioned above. But once the opportunity and ability have been provided and the restraints have been loosened, they would plunge themselves, as far as they were able, into such actions. Wild animals never demonstrate natures such as this, but are born into a certain natural order. Those that are savage beasts of prey do inflict harm on other animals, yet only in self-defence; and their devouring of other creatures is so that they may satisfy their hunger. And once that is satisfied they harm none. The human being however is altogether different. From this it is clear what man's proprium is and what his will is.

[3] Since a person is just so much evil and excrement, it is clear that he cannot possibly from himself rule over evil. To say that evil can rule over evil is an utter contradiction. And this applies not only to ruling over evil but also over hell, for everybody is in communication with hell by means of evil spirits, and it is from that source that the evil residing with him is activated. From these considerations anyone may know, and he who is mentally normal may conclude, that it is the Lord alone who rules over evil residing with man and over hell residing with him. So that the evil residing with a person, that is, hell which is trying moment by moment to force its way into him and destroy him eternally, may be overpowered, a person is regenerated by the Lord and has a new will conferred on him, which is conscience, and through which the Lord alone works everything good. These considerations are matters of faith, that is to say, the considerations that man is nothing but evil and that everything good comes from the Lord. A person ought therefore not merely to know them but also acknowledge and believe them. If he does not acknowledge and believe during his lifetime, it is demonstrated to him convincingly in the next life.

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