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Daniel 9

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1 Nang unang taon ni Dario na anak ni Assuero, sa lahi ng mga taga Media, na ginawang hari sa kaharian ng mga taga Caldea;

2 Nang unang taon ng kaniyang paghahari akong si Daniel ay nakaunawa sa pamamagitan ng mga aklat, ng bilang ng mga taon, na sinalita ng Panginoon kay Jeremias na propeta, dahil sa pagkaganap ng pagkasira ng Jerusalem, pitong pung taon.

3 At aking itiningin ang aking mukha sa Panginoong Dios upang humanap sa pamamagitan ng panalangin at ng mga samo, ng pagaayuno, at pananamit ng magaspang, at ng mga abo.

4 At ako'y nanalangin sa Panginoon kong Dios, at ako'y nagpahayag ng kasalanan, at nagsabi, Oh Panginoon, Dios na dakila at kakilakilabot, na nagiingat ng tipan at kaawaan sa nagsisiibig sa iyo at nangagiingat ng iyong mga utos,

5 Kami ay nangagkasala, at nangagasal ng kasuwalian, at nagsigawang may kasamaan, at nanganghimagsik, sa makatuwid baga'y nagsitalikod sa iyong mga utos at sa iyong mga kahatulan;

6 Na hindi man kami nangakinig sa iyong mga lingkod na mga propeta, na nangagsalita sa iyong pangalan sa aming mga hari, sa aming mga prinsipe, at sa aming mga magulang, at sa buong bayan ng lupain.

7 Oh Panginoon, katuwira'y ukol sa iyo, nguni't sa amin ay pagkagulo ng mukha gaya sa araw na ito; sa mga tao ng Juda, at sa mga nananahan sa Jerusalem, at sa buong Israel, na malapit, at malayo, sa lahat na lupain na iyong pinagtabuyan dahil sa kanilang pagsalangsang na kanilang isinalangsang laban sa iyo.

8 Oh Panginoon, sa amin nauukol ang pagkagulo ng mukha, sa aming mga hari, sa aming mga prinsipe, at sa aming mga magulang, sapagka't kami ay nangagkasala laban sa iyo.

9 Sa Panginoon naming Dios ukol ang kaawaan at kapatawaran; sapagka't kami ay nanganghimagsik laban sa kaniya;

10 Ni hindi man namin tinalima ang tinig ng Panginoon naming Dios, upang lumakad ng ayon sa kaniyang mga kautusan, na kaniyang inilagay sa harap namin sa pamamagitan ng kaniyang mga lingkod na propeta.

11 Oo, buong Israel ay sumalangsang ng iyong kautusan, sa pagtalikod, upang huwag nilang talimahin ang iyong tinig: kaya't ang sumpa ay nabuhos sa amin, at ang sumpa na nakasulat sa kautusan ni Moises na lingkod ng Dios; sapagka't kami ay nangagkasala laban sa kaniya.

12 At kaniyang pinagtibay ang kaniyang mga salita, na kaniyang sinalita laban sa amin, at laban sa aming mga hukom na nagsihatol sa amin, sa pagbabagsak sa amin ng malaking kasamaan; sapagka't sa silong ng buong langit ay hindi ginawa ang gaya ng ginawa sa Jerusalem.

13 Kung ano ang nasusulat sa kautusan ni Moises, lahat ng kasamaang ito'y nagsidating sa amin: gayon ma'y hindi namin idinalangin ang biyaya ng Panginoon naming Dios, upang aming talikuran ang aming mga kasamaan, at gunitain ang iyong katotohanan.

14 Kaya't iniingatan ng Panginoon ang kasamaan, at ibinagsak sa amin; sapagka't ang Panginoon naming Dios ay matuwid sa lahat ng kaniyang mga gawa na kaniyang ginagawa, at hindi namin dininig ang kaniyang tinig.

15 At ngayon, Oh Panginoon naming Dios, na naglabas ng iyong bayan mula sa lupain ng Egipto sa pamamagitan ng makapangyarihang kamay, at ikaw ay nabantog gaya sa araw na ito; kami ay nangagkasala, kami ay nagsigawa na may kasamaan.

16 Oh Panginoon, ayon sa iyong buong katuwiran, isinasamo ko sa iyo, na ang iyong galit at kapusukan ay mahiwalay sa iyong bayang Jerusalem, na iyong banal na bundok; sapagka't dahil sa aming mga kasalanan, at dahil sa mga kasamaan ng aming mga magulang, ang Jerusalem at ang iyong bayan ay naging kakutyaan sa lahat na nangasa palibot namin.

17 Kaya nga, Oh aming Dios, iyong dinggin ang panalangin ng iyong lingkod, at ang kaniyang mga samo, at paliwanagin mo ang iyong mukha sa iyong santuario na sira, alangalang sa Panginoon.

18 Oh Dios ko, ikiling mo ang iyong tainga, at iyong dinggin; idilat mo ang iyong mga mata, at masdan mo ang aming mga kasiraan, at ang bayan na tinatawag sa iyong pangalan: sapagka't hindi namin inihaharap ang aming mga samo sa harap mo dahil sa aming mga katuwiran, kundi dahil sa iyong dakilang mga kaawaan.

19 Oh Panginoon, dinggin mo; Oh Panginoon, patawarin mo; Oh Panginoon, iyong pakinggan at gawin; huwag mong ipagpaliban, alangalang sa iyong sarili, Oh Dios ko, sapagka't ang iyong bayan at ang iyong mga tao ay tinatawag sa iyong pangalan.

20 At samantalang ako'y nagsasalita, at nananalangin, at nagpapahayag ng aking kasalanan at ng kasalanan ng aking bayang Israel, at naghaharap ng aking samo sa harap ng Panginoon kong Dios dahil sa banal na bundok ng aking Dios;

21 Oo, samantalang ako'y nagsasalita sa panalangin, ang lalaking si Gabriel, na aking nakita sa pangitain nang una, na pinalipad ng maliksi, hinipo ako sa panahon ng pagaalay sa hapon.

22 At kaniya akong tinuruan, at nakipagsalitaan sa akin, at nagsabi, Oh Daniel, ako'y lumabas ngayon upang bigyan ka ng karunungan at kaunawaan.

23 Sa pasimula ng iyong mga samo ay lumabas ang utos, at ako'y naparito upang saysayin sa iyo; sapagka't ikaw ay totoong minahal: kaya't gunitain mo ang bagay, at unawain mo ang pangitain.

24 Pitong pung sanglinggo ang ipinasiya sa iyong mga tao at sa iyong banal na bayan, upang tapusin ang pagsalangsang, at upang wakasan ang pagkakasala, at upang linisin sa kasamaan, at upang dalhan ng walang hanggang katuwiran, at upang tatakan ang pangitain at ang panghuhula, at upang pahiran ang kabanalbanalan.

25 Iyo ngang talastasin at bulayin, na mula sa paglabas ng utos na isauli at itayo ang Jerusalem sa pinahiran na prinsipe, magiging pitong sanglinggo, at anim na pu't dalawang sanglinggo: ito'y matatayo uli, na may lansangan at kuta, sa makatuwid baga'y sa mga panahong mabagabag.

26 At pagkatapos ng anim na pu't dalawang sanglinggo, mahihiwalay ang pinahiran, at mawawalaan ng anoman: at gigibain ang bayan at ang santuario ng mga tao ng prinsipeng darating; at ang wakas niyaon ay sa pamamagitan ng baha, at hanggang sa wakas ay magkakaroon ng digma; mga pagkasira ay ipinasiya na.

27 At pagtitibayin niya ang tipan sa marami sa isang sanglinggo: at sa kalahati ng sanglinggo ay kaniyang ipatitigil ang hain at ang alay; at sa pakpak ng mga kasuklamsuklam ay paroroon ang isang maninira; at hanggang sa wakas, at pagkapasiya ay mabubuhos ang poot sa maninira.

   

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Arcana Coelestia #6752

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6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send 1 upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

Footnotes:

1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.

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