The Bible

 

Daniel 10

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1 In the third year of Cyrus king of Persia, a thing was revealed to Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.

2 In those days I Daniel was mourning three full weeks.

3 I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled.

4 And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel;

5 Then I lifted up my eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz:

6 His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.

7 And I Daniel alone saw the vision: for the men that were with me saw not the vision: but a great quaking fell upon them, so that they fled to hide themselves.

8 Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.

9 Yet I heard the voice of his words: and when I heard the voice of his words, then I was in a deep sleep on my face, and my face toward the ground.

10 And behold, a hand touched me, which set me upon my knees and upon the palms of my hands.

11 And he said to me, O Daniel, a man greatly beloved, understand the words that I speak to thee, and stand upright: for to thee I am now sent. And when he had spoken this word to me, I stood trembling.

12 Then said he to me, Fear not, Daniel: for from the first day that thou didst set thy heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.

13 But the prince of the kingdom of Persia withstood me one and twenty days: but lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia.

14 Now I have come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days.

15 And when he had spoken such words to me, I set my face towards the ground, and I became dumb.

16 And behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spoke, and said to him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength.

17 For how can the servant of this my lord talk with this my lord? for as for me, immediately there remained no strength in me, neither is there breath left in me.

18 Then there came again and touched me one like the appearance of a man, and he strengthened me,

19 And said, O man greatly beloved, fear not: peace be to thee, be strong, yes, be strong. And when he had spoken to me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.

20 Then said he, Knowest thou for what cause I come to thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.

21 But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince.

   

From Swedenborg's Works

 

Arcana Coelestia #7089

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7089. 'And afterwards Moses and Aaron came' means the Divine Law and the teachings derived from it. This is clear from the representation of 'Moses' as the Lord in respect of the Divine Law, dealt with in 6752; and from the representation of 'Aaron' as teachings that present what is good and true, dealt with in 6998. The expression 'Divine Law', which Moses represents, is used to mean the Word as it is in its internal sense, thus as it is in heaven, whereas the expression 'teaching' is used to mean the Word as it is in its literal sense, thus as it is on earth. How great the difference is may be recognized from the explanations given so far that have regard to the internal sense of the Word. Let the Ten Commandments, which specifically are called the Law, be used to illustrate the point. The literal meaning of them is that one should honour one's parents, not kill, commit adultery, or steal, and so on. But the internal sense is that one should worship the Lord, not harbour hatred, falsify what is true, or claim for oneself what is the Lord's. These are the ways in which those four commandments are understood in heaven, and the rest too in their own manner. For in heaven they know no other Father than the Lord; therefore instead of honouring parents they take the commandment to mean that the Lord should be worshipped. In heaven they do not know what it is to kill, for they live for ever; but instead of killing they understand harbouring hatred and harming another person's spiritual life. Nor in heaven do they know what it is to commit adultery; consequently they perceive instead what corresponds to that prohibition - being forbidden to falsify what is true. And instead of stealing they take the prohibition to mean that one should not take away from the Lord anything such as goodness and truth and claim it as one's own.

[2] This is what the Law and also the whole of the Word is like in heaven, and so what it is like in its internal sense. Indeed it is far more profound, for most of what they think and say in heaven cannot find expression in the words of human speech, because they are in the spiritual world, not the natural world, and things belonging to the spiritual world are as greatly superior to those belonging to the natural world as non-material things are to material. Yet because material things nevertheless correspond to them, material things can be used to disclose them. That is, natural speech can be used but not spiritual, for spiritual speech does not consist of material words but of spiritual words. And spiritual words consist of ideas that are converted into words in the spiritual atmosphere, and are represented by variegations of heavenly light, heavenly light being in itself nothing other than Divine intelligence and wisdom radiating from the Lord. All this shows what is meant by the Divine Law in its genuine sense, which 'Moses' represents, and what is meant by teaching, which 'Aaron' represents.

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