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Luke 1

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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.

From Swedenborg's Works

 

Apocalypse Explained #327

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327. Saying, Worthy art Thou to open 1 the book and to loose the seals thereof, signifies that the Lord from the Divine Human has omnipotence and omniscience. This is evident from all that precedes; for the subject treated of up to this point is that the Lord from the Divine Human has omnipotence and omniscience, and that judgment, therefore, belongs to Him. That this is meant by "worthy art Thou to open the book and to loose the seals thereof" is clear from the series of the things explained from the beginning of this chapter to the present verse, which I will here present in their order, as follows: "I saw in the right hand of Him that sat upon the throne," signifies the Lord in respect to omnipotence and omniscience n. 297; "a book written within and on the back, sealed with seven seals," signifies the states of the life of all in heaven and on earth altogether hidden (n. 299, 300); "I saw a strong angel proclaiming with a great voice, Who is worthy to open the book and to loose the seals thereof?" signifies exploration whether there is anyone such that he may know and perceive the state of the life of all (n. 302, 303); "no one was able, in heaven nor upon the earth nor under the earth, to open the book," signifies that no one from himself can do this at all n. 304; "behold the Lion that is from the tribe of Judah, the Root of David, hath overcome to open the book and to loose the seven seals thereof," signifies the Lord [as able to do this] because from His own power He subjugated the hells and reduced all things in the heavens to order, and this by Divine good united to Divine truth in His Human (n. 309, 310); "I saw a Lamb standing, having seven horns and seven eyes," signifies the Lord in respect to the Divine Human, that from it He has omnipotence and omniscience (n. 314, 316, 317); "and He came and took the book out of the right hand of Him that sat upon the throne," signifies that these things are from His Divine Human (n. 319). From this it is now clear that here "worthy art Thou to take the book and to loose the seals thereof," signifies that the Lord from the Divine Human has omnipotence and omniscience.

Footnotes:

1. The photolithograph has "take."

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

From Swedenborg's Works

 

Arcana Coelestia #9828

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9828. 'And a belt' means a common bond to ensure that everything has the same end in view. This is clear from the meaning of 'a belt' or girdle as a common bond; for it gathers together, encloses, holds in connection within itself, and strengthens everything within, which without it would fall apart and drift away. The reason why it is a common bond whose purpose is to ensure that everything has the same end in view is that in the spiritual world the end in view holds sway, so much so that everything there should be called an end. For the Lord's kingdom, which is a spiritual world, is a kingdom of useful services, and such services there are ends in view, so that it is a kingdom of ends. But the ends there follow one another in various order, and they also stand in association with one another. The ends which follow one another are called middle ends, but those which stand in association with one another are called associate ends. All these ends have been so linked together and made subordinate to one another that without exception they have one end in view. This end is the Lord; and in heaven, among those who accept it, it is a love of and faith in Him. Love there is the end in view of all the powers of the will there, and faith is the end in view of all the powers of thought, which are those of the understanding.

[2] When every single thing has the same end in view all things are then held in uninterrupted connection and make one; for everything is then under the eye, government, and providence of the One who, acting in accord with the laws of subordination and association, turns everyone towards Himself, and thereby joins them to Himself. At the same time He turns all to face their companions, and thereby joins them to one another. This explains why the faces of all who are in heaven are kept turned towards the Lord, who is the Sun there, and so is the centre point in front of everyone's eyes; and the marvel is that He is there in whatever direction angels turn round to face, 3638. And since the Lord is present within the good of mutual love and within the good of charity towards the neighbour - for all are loved by Him, and are joined to one another by Him through love - their regard for their companions, which that love gives them, also serves to turn them towards the Lord.

[3] Those things therefore on last and lowest levels, gathering others together and enclosing them so they may be held, every single one, in such connection, were represented by belts or girdles, which in the spiritual world are nothing other than the forms of good and the truths present on lowest or outermost levels which enclose more internal ones. Celestial forms of good on lowest or outermost levels were represented by girdles that went around the loins, and spiritual forms of good and truths on those levels by girdles that went around the thighs and also around the breast.

[4] Such things are meant by 'girdles around the loins' in the following places: In Jeremiah,

Jehovah said to the prophet, Buy yourself a linen girdle, and place it over your loins; but you are not to pass it through water. I therefore bought a girdle, and placed it over my loins. Then the word of Jehovah came to me, saying, Take the girdle, and go away to the Euphrates, and hide it in the cleft of a rock. At the end of many days I went away to the Euphrates, and took the girdle, and behold, it was ruined; it was profitable for nothing. Then Jehovah said, This people is evil, refusing to hear My words; and they have gone after other gods. Therefore they will be just like this girdle that is profitable for nothing. Jeremiah 13:1-12.

'A linen girdle' here is used to mean in the spiritual sense the Church's good, which encloses the truths there and holds them in connection within itself. The non-existence of the Church's good at that time, and the consequent dispersal of its truths, are the reason for its being said that the girdle was not to be passed through water; for 'water' means truth that purifies and thereby restores. 'The cleft of a rock' in which it was hidden is falsified truth; 'the Euphrates' is the full extent and boundary of the celestial realities that belong to good on its lowest level. Anyone unacquainted with the essential nature of the Word may think that the passage is no more than a comparison of the people and their ruination with a girdle and its ruination. But in the Word all comparisons and metaphorical ways of speaking are real correspondences, 3579, 8989. Unless each detail in this description were of a correspondential nature the prophet would never have been told not to pass the girdle through water, or to place it over his loins, or to go to the Euphrates and hide it there in the cleft of a rock. The reason why it says that the girdle should be placed over his loins is that by 'the loins', because of their correspondence, is meant the good of celestial love, 3021, 4280, 5050-5062. A girdle placed over the loins accordingly means being joined to the Lord through the good of love, the Word serving as the intermediary.

[5] The meaning of 'a girdle' as good that acts as a boundary and holds things together is also evident in Isaiah,

There will come forth a shoot from the trunk of Jesse. Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:1, 5.

This refers to the Lord. 'Righteousness' that will be 'the girdle of His loins' is the good of His love, which protects heaven and the Church. The requirement stated in Exodus 12:11 that when the children of Israel ate the Passover their loins were to be girded means that all things should be present in their proper order, made ready to receive good from the Lord and to take action, 7863. This explains why those who have been made ready are said to be 'girded', as is also said of the seven angels in the Book of Revelation,

Out of the temple came the seven angels having the seven plagues, clothed in linen, white and splendid, and girded around their breasts with golden girdles. Revelation 15:6.

[6] It is said of Elijah in 2 Kings 1:8 that he was a hairy man and wore a girdle of skin around his loins. Much the same is said of John,

John had a garment of camel hair and a skin girdle around his waist. Matthew 3:4.

The reason why Elijah and John were clothed and girded in this way was that both men represented the Word, and therefore their clothes mean the Word in its external sense, which is the natural sense. For 'hair' means the natural, 3301, 5247, 5569-5573, and 'camels' general facts within the natural, 3048, 3071, 3143, 3145. And 'skin' means the external, 3540, so that 'a girdle of skin' means that which collects together, encloses, and holds in connection the things within itself. For the representation of Elijah as the Word, see Preface to Genesis 18, and 2762, 5247 (end), and John the Baptist similarly, 9372.

[7] Since truths and forms of good are dissolved and dispersed by wicked deeds it says of Joab that after he had tricked and killed Abner he put the blood of war on his girdle that was on his loins, 1 Kings 2:5. This means that he dispersed and destroyed such truths and forms of good. This accounts for its being said, when truths have been dispersed and destroyed, that instead of a girdle there will be a falling apart, and instead of well-set hair, baldness, Isaiah 3:24. This refers to the daughters of Zion, by whom forms of good belonging to the celestial Church are meant. 'Instead of a girdle, a falling apart' stands for the dispersal of celestial good.

[8] It is also said in Ezekiel of Oholibah, who is Jerusalem, that when she looked at men portrayed on the wall, images of Chaldeans portrayed in vermilion, girded with girdles on their loins, she fell in love with them, Ezekiel 23:14-16. Here truths which have been rendered profane are meant, for 'the Chaldeans' are those who outwardly claim to believe in truths but inwardly repudiate them, and in so doing render them profane. 'Men portrayed on the wall' are the appearances of truth in outward things, as in like manner are 'images portrayed in vermilion'. 'Girdles' with which their loins were girded are the forms of good which they fake to induce belief in their truths.

[9] From all this it may now be clear what it was that girdles gathering garments into one served to mean in the representative Church. Yet the natural man can scarcely be brought to believe that such things were meant, because he finds it difficult to put aside the natural idea of a girdle, and in general of garments, and instead adopt a spiritual idea, which is that of good holding truths in connection within itself. For the natural level on which a person sees things holds the mind down on that level, and it is not removed from there unless the sight of the understanding is able to be raised right up into the light of heaven and the person is for this reason able to think on a level virtually divorced from natural things. When this happens to a person spiritual ideas of the truth of faith and of the good of love, which the merely natural man cannot understand, enter in.

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