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Luke 1

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1 As a number of attempts have been made to put together in order an account of those events which took place among us,

2 As they were handed down to us by those who saw them from the first and were preachers of the word,

3 It seemed good to me, having made observation, with great care, of the direction of events in their order, to put the facts in writing for you, most noble Theophilus;

4 So that you might have certain knowledge of those things about which you were given teaching.

5 In the days of Herod, king of Judaea, there was a certain priest, by name Zacharias, of the order of Abijah; and he had a wife of the family of Aaron, and her name was Elisabeth.

6 They were upright in the eyes of God, keeping all the rules and orders of God, and doing no wrong.

7 And they were without children, because Elisabeth had never given birth, and they were at that time very old.

8 Now it came about that in his turn he was acting as priest before God,

9 And as was the way of the priests, he had to go into the Temple to see to the burning of perfumes.

10 And all the people were offering prayers outside, at the time of the burning of perfumes.

11 And he saw an angel of the Lord in his place on the right side of the altar.

12 And Zacharias was troubled when he saw him, and fear came on him.

13 But the angel said, Have no fear, Zacharias, for your prayer has come to the ears of God, and your wife Elisabeth will have a son, and his name will be John.

14 And you will be glad and have great delight; and numbers of people will have joy at his birth.

15 For he will be great in the eyes of the Lord; he will not take wine or strong drink; and he will be full of the Spirit of God from his birth.

16 And through him great numbers of the children of Israel will be turned to the Lord their God.

17 And he will go before his face in the spirit and power of Elijah, turning the hearts of fathers to their children, and wrongdoers to the way of righteousness; to make ready a people whose hearts have been turned to the Lord.

18 And Zacharias said to the angel, How may I be certain of this? For I am an old man, and my wife is far on in years.

19 And the angel, answering, said, I am Gabriel, whose place is before God; I have been sent to say these words to you and to give you this good news.

20 Now, see, you will be without voice or language till the day when these things come about, because you had not faith in my words, which will have effect at the right time.

21 And the people were waiting for Zacharias and were surprised because he was in the Temple for such a long time.

22 And when he came out he was not able to say anything, and they saw that he had seen a vision in the Temple; and he was making signs to them without words.

23 And when the days of his work in the Temple were ended, he went back to his house.

24 After that time, Elisabeth, being certain that she was to become a mother, kept herself from men's eyes for five months, saying,

25 The Lord has done this to me, for his eyes were on me, to take away my shame in the eyes of men.

26 Now in the sixth month the angel Gabriel was sent from God to a town in Galilee, named Nazareth,

27 To a virgin who was to be married to a man named Joseph, of the family of David; and the name of the virgin was Mary.

28 And the angel came in to her and said, Peace be with you, to whom special grace has been given; the Lord is with you.

29 But she was greatly troubled at his words, and said to herself, What may be the purpose of these words?

30 And the angel said to her, Have no fear, Mary, for you have God's approval.

31 And see, you will give birth to a son, and his name will be Jesus.

32 He will be great, and will be named the Son of the Most High: and the Lord God will give him the kingdom of David, his father:

33 He will have rule over the house of Jacob for ever, and of his kingdom there will be no end.

34 And Mary said to the angel, How may this be, because I have had no knowledge of a man?

35 And the angel in answer said to her, The Holy Spirit will come on you, and the power of the Most High will come to rest on you, and so that which will come to birth will be named holy, Son of God.

36 Even now Elisabeth, who is of your family, is to be a mother, though she is old: and this is the sixth month with her who was without children.

37 For there is nothing which God is not able to do.

38 And Mary said: I am the servant of the Lord; may it be to me as you say. And the angel went away.

39 Then Mary got up and went quickly into the high lands, to a town of Judah;

40 And went into the house of Zacharias and took Elisabeth in her arms.

41 And when the voice of Mary came to the ears of Elisabeth, the baby made a sudden move inside her; then Elisabeth was full of the Holy Spirit,

42 And she said with a loud voice: May blessing be on you among women, and a blessing on the child of your body.

43 How is it that the mother of my Lord comes to me?

44 For, truly, when the sound of your voice came to my ears, the baby in my body made a sudden move for joy.

45 Happy will she be who had faith that the things which the Lord has said to her will be done.

46 And Mary said: My soul gives glory to God;

47 My spirit is glad in God my Saviour.

48 For he has had pity on his servant, though she is poor and lowly placed: and from this hour will all generations give witness to the blessing which has come to me.

49 For he who is strong has done great things for me; and holy is his name.

50 His mercy is for all generations in whom is the fear of him.

51 With his arm he has done acts of power; he has put to flight those who have pride in their hearts.

52 He has put down kings from their seats, lifting up on high the men of low degree.

53 Those who had no food he made full of good things; the men of wealth he sent away with nothing in their hands;

54 His help he has given to Israel, his servant, so that he might keep in mind his mercy to Abraham and his seed for ever,

55 As he gave his word to our fathers.

56 And Mary was with her for about three months and then went back to her house.

57 Now it was time for Elisabeth to give birth, and she had a son.

58 And it came to the ears of her neighbours and relations that the Lord had been very good to her, and they took part in her joy.

59 And on the eighth day they came to see to the circumcision of the child, and they would have given him the name of Zacharias, his father's name;

60 But his mother made answer and said, No, his name is John.

61 And they said, Not one of your relations has that name.

62 And they made signs to his father, to say what name was to be given to him.

63 And he sent for writing materials and put down: His name is John; and they were all surprised.

64 And straight away his mouth was open and his tongue was free and he gave praise to God.

65 And fear came on all those who were living round about them: and there was much talk about all these things in all the hill-country of Judaea.

66 And all who had word of them kept them in their minds and said, What will this child be? For the hand of the Lord was with him.

67 And his father, Zacharias, was full of the Holy Spirit, and with the voice of a prophet said these words:

68 Praise be to the Lord, the God of Israel, for he has come to his people and made them free,

69 Lifting up a horn of salvation for us in the house of his servant David,

70 (As he said, by the mouth of his holy prophets, from the earliest times,)

71 Salvation from those who are against us, and from the hands of those who have hate for us;

72 To do acts of mercy to our fathers and to keep in mind his holy word,

73 The oath which he made to Abraham, our father,

74 That we, being made free from the fear of those who are against us, might give him worship,

75 In righteousness and holy living before him all our days.

76 And you, child, will be named the prophet of the Most High: you will go before the face of the Lord, to make ready his ways;

77 To give knowledge of salvation to his people, through the forgiveness of sins,

78 Because of the loving mercies of our God, by which the dawn from heaven has come to us,

79 To give light to those in dark places, and in the shade of death, so that our feet may be guided into the way of peace.

80 And the child became tall, and strong in spirit; and he was living in the waste land till the day when he came before the eyes of Israel.

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Arcana Coelestia #2708

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2708. 'And dwelt in the wilderness' means that which is obscure comparatively. This is clear from the meaning of 'dwelling' as living, dealt with in 2451, and from the meaning of 'a wilderness' as that which possesses little life, dealt with in 1927, here as that which is obscure comparatively. By that which is obscure comparatively is meant the state of the spiritual Church in comparison with the state of the celestial Church, that is, the state of those who are spiritual in comparison with the state of those who are celestial. Those who are celestial are moved by the affection for good, those who are spiritual by the affection for truth. Those who are celestial possess perception, whereas those who are spiritual possess the dictate of conscience. To those who are celestial the Lord appears as a Sun, but to those who are spiritual as a Moon, 1521, 1530, 1531, 2495. The light which the former have - enabling them to see good and truth from the Lord with their eyes as well as to perceive it - is like the light of the sun in the daytime; but the light which the latter have from the Lord is like the light of the moon at night, and so, compared with those who are celestial, these dwell in obscurity. The reason for this is that those who are celestial dwell in love to the Lord, and so in the Lord's life itself, whereas those who are spiritual dwell in charity towards the neighbour and in faith, and so, it is true, in the Lord's life but in a rather more obscure way. All this explains why those who are celestial never reason about faith or the truths of faith, but because a perception of truth from good exists with them, simply say, 'That is so', whereas those who are spiritual talk and reason about the truths of faith because a conscience for what is good received from truth exists with them. A further reason for this difference is that with those who are celestial the good of love has been implanted in the will part of their minds, where man's chief life resides, but with those who are spiritual it has been implanted in the understanding part, where man's secondary life resides. This is the reason why, compared with the celestial, the spiritual dwell in obscurity, see 81, 202, 337, 765, 784, 895, 1114-1125, 1155, 1577, 1824, 2048, 2088, 2227, 2454, 2507. This comparative obscurity is here called 'a wilderness'.

[2] In the Word 'a wilderness' can mean that which is sparsely inhabited and cultivated, or it can mean that which is totally uninhabited and uncultivated, and so is used in two senses. When it means that which is sparsely inhabited and cultivated, that is, where there are few dwellings, and where there are sheepfolds, pastures, and waters, it means that thing or those persons who, compared with others, have little life and light, as is the case with that which is spiritual or those who are spiritual in comparison with that which is celestial or those who are celestial. When however it means that which is totally uninhabited and uncultivated, that is, where there are no dwellings, sheepfolds, pastures, and waters, it means those who have undergone vastation as regards good and desolation as regards truth.

[3] That 'a wilderness' can mean that which, compared with other places, is sparsely inhabited and cultivated, that is, where there are few dwellings, and where there are sheepfolds, pastures, and waters, is clear from the following places: In Isaiah,

Sing to Jehovah a new song, His praise from the end of the earth, those that go down to the sea, and the fullness of it, the islands and their inhabitants. The wilderness and its cities will lift up [their voice]; Kedar will inhabit the settlements, 1 the inhabitants of the rock will sing, they will shout from the top of the mountains. Isaiah 42:10-11.

In Ezekiel,

I will make with them a covenant of peace and I will banish the evil wild animal from the land, and they will dwell securely in the wilderness and sleep in the woods, and I will give them and the places around My hill a blessing. The tree of the field will give its fruit, and the earth will give its increase. 2 Ezekiel 34:25-27.

This refers to those who are spiritual. In Hosea,

I will bring her into the wilderness and will speak tenderly to her; and I will give her her vineyards from it. Hosea 2:14-15.

This refers to the desolation of truth and to the comfort that follows later.

[4] In David,

The folds of the wilderness drip, and the hills gird themselves with rejoicing; the meadows clothe themselves with flocks, and the valleys are covered over with grain. Psalms 65:12-13.

In Isaiah,

I will make the wilderness into a pool of water, and the parched land into streams of water. I will put in the wilderness the shittim-cedar, and the myrtle, and the oil tree. I will set in the wilderness the fir, that men may see and know, and may consider and understand together, for the hand of Jehovah has done this, and the Holy One of Israel has created it. Isaiah 41:18-20.

This refers to the regeneration of those who have no knowledge of the truth, that is, gentiles, and to the enlightenment and teaching of those who have experienced desolation. 'The wilderness' is used in reference to these. 'The cedar, the myrtle, and the oil tree' stands for the truths and goods of the interior man, 'fir' for those of the exterior man. In David,

Jehovah turns rivers into a wilderness, and streams of waters into dryness. He turns a wilderness into a pool of water, and parched land into streams of water. Psalms 107:33, 35

Here the meaning is similar. In Isaiah,

The wilderness and the dry land will be glad for them, and the lonely place will rejoice and blossom like the rose. It will bud prolifically. Waters will break forth in the wilderness, and streams in the lonely place. Isaiah 35:1-2, 6.

In the same prophet,

You will be like a watered garden and like a spring of waters whose waters do not fail; and those that be of you will build the wilderness of old. Isaiah 58:11-12.

In the same prophet,

Until the spirit is poured out on us from on high, and the wilderness will become Carmel, and Carmel counted as a forest. And judgement will dwell in the wilderness and righteousness on Carmel. Isaiah 32:15-16.

This refers to the spiritual Church which, though inhabited and cultivated, is, in comparison [with the celestial Church], called 'a wilderness', for it is said that 'judgement will dwell in the wilderness and righteousness on Carmel'. It is evident from the places just quoted that 'a wilderness' means an obscure state compared with other states not only because it is described as 'a wilderness' but also as 'a woodland'; and an obscure state is plainly the meaning in Jeremiah,

O generation, observe the word of Jehovah. Have I been a wilderness to Israel, or a land of darkness? Jeremiah 2:31.

[5] That 'a wilderness' can mean that which is totally uninhabited and uncultivated, that is, where there are no dwellings, sheepfolds, pastures, and waters, and so can mean those who have experienced vastation as regards good and desolation as regards truth, is also clear from the Word. This kind of wilderness is used with two different meanings; that is to say, it may be used in reference to those who are subsequently reformed or in reference to those who are unable to be reformed. Regarding those who are subsequently reformed, such as Hagar and her son represent here, it is said in Jeremiah,

Thus said Jehovah, I have remembered you, the mercy of the days of your youth, your going after Me in the wilderness, in a land not sown. Jeremiah 2:2.

This refers to Jerusalem, which in this case means the Ancient Church that was spiritual. In Moses,

The portion of Jehovah is His people, Jacob is the line of His inheritance. He found him in a wilderness land and in the waste, the howling, the lonely place. He encompassed him, led him to understand, and kept him as the pupil of His eye. Deuteronomy 32:9-10.

In David,

They wandered in the wilderness, in a desolate way; they did not find an inhabited city. Psalms 107:4.

This refers to those who have experienced desolation of truth and are being reformed. In Ezekiel,

I will bring you to the wilderness of the peoples and I will enter into judgement with you there, as I entered into judgement with your fathers in the wilderness of the land of Egypt. Ezekiel 20:35-36.

This likewise refers to the vastation and desolation of those who are being reformed.

[6] The travels and wanderings of the Israelites in the wilderness represented nothing else than the vastation and desolation prior to reformation of those who have faith. It consequently represented the temptation of them, for when people undergo spiritual temptations they experience vastation and desolation, as may also become clear from the following in Moses,

Jehovah carried you 3 along in the wilderness, as a man carries his son, in [all] the way [you went], until [you reached] this place. Deuteronomy 1:31.

And elsewhere in the same book,

You shall remember all the way in which Jehovah your God has led you forty years already in the wilderness to afflict you, to tempt you, and to know what is in your heart, whether you will keep His commandments or not. He afflicted you, caused you to hunger, caused you to eat manna which you do not know nor your fathers knew, so that you may recognize that man does not live by bread only but that man lives by all that goes out of the mouth of Jehovah. Deuteronomy 8:2-3.

And further on in the same chapter,

Do not forget that Jehovah led you in the great and terrible wilderness where there were serpents, fiery snakes, and scorpions, parched places where there was no water, and that He brought you water out of the rock of flint. He fed you in the wilderness with manna which your fathers did not know, that He might afflict you, tempt you, to do you good in the end. Deuteronomy 8:15-16.

Here 'wilderness' stands for the vastation and desolation such as people experience who undergo temptations. Their travels and wanderings in the wilderness for forty years describe every state of the Church militant - how when it is self-reliant it goes under but when it relies on the Lord it overcomes.

[7] The description in John of the woman who fled into the wilderness means nothing else than temptation experienced by the Church, referred to as follows,

The woman who brought forth the male child fled into the wilderness, where she has a place prepared by God. To the woman were given two wings of a great eagle, so that she might fly into the wilderness, into her own place. And the serpent poured water like a stream out of his mouth after the woman, to swallow her up in the river. But the earth helped the woman, for the earth opened its mouth and swallowed the stream which the dragon poured out of his mouth. Revelation 12:6, 14-16.

[8] That 'a wilderness' may be used in reference to a totally vastated Church and to people totally vastated as regards good and truth who are unable to be reformed may be seen in the following in Isaiah,

I will make the rivers a wilderness; their fish will stink for lack of water and will die of thirst; I will clothe the heavens with thick darkness. Isaiah 50:2-3.

In the same prophet,

The cities of Your holiness were a wilderness - Zion was a wilderness, Jerusalem lay waste. Isaiah 64:10,

In Jeremiah,

I looked, and behold, Carmel was a wilderness, and all its cities were destroyed from before Jehovah. Jeremiah 4:26.

In the same prophet,

Many shepherds have spoiled My vineyard, they have trampled down [My] portion, they have made the portion of My delight into a desolate wilderness. They have made it into a desolation; desolate, it has mourned over Me. The whole land has been made desolate, for nobody takes it to heart. On all the slopes in the wilderness those who lay waste have come. Jeremiah 12:10-12.

In Joel,

Fire has devoured the folds of the wilderness, and flame will burn up all the trees of the field. The streams of water have dried up, and fire has devoured the folds of the wilderness. Joel 1:19-20.

In Isaiah, He made the world like a wilderness and destroyed its cities. Isaiah 14:17.

This refers to Lucifer. In the same prophet,

The prophecy concerning the wilderness of the sea. Like storms in the south it comes from the wilderness, from a terrible land. Isaiah 21:1 and following verses.

'The wilderness of the sea' stands for truth that has been vastated by facts and by reasonings based on these.

[9] All these places show what is meant by the following reference to John the Baptist,

It was said by Isaiah, The voice of one crying in the wilderness, Prepare a way for the Lord, make His paths straight. Matthew 3:3; Mark 1:3; Luke 3:4; John 1:23; Isaiah 40:3.

These words imply that at that time the Church was so totally vastated that no good and no truth remained any longer. This is quite evident from the fact that nobody at that time knew of the existence in man of anything internal, or of anything internal in the Word, so that nobody knew that the Messiah or Christ was coming to save them for ever. The places quoted above also show what is meant by the statement that John was in the wilderness until the time of his manifestation to Israel, Luke 1:80, that he preached in the wilderness of Judea, Matthew 3:1 and following verses, and that he baptized in the wilderness, Mark 1:4; for by this he also represented the state of the Church. From the meaning of 'a wilderness' it may also be seen why the Lord retired so often into the wilderness, as in Matthew 4:1; Matthew 15:32-end; Mark 1:12-13, 35, 45; 6:31-36; Luke 4:1; 5:16; 9:10 and following verses; John 11:54; and also from the meaning of 'a mountain' why the Lord retired into the mountains, as in Matthew 14:23; 15:29-31; 17:1 and following verses; 28:16-17; Mark 3:13-14; 6:46; 9:2-9; Luke 6:12-13; 9:28; John 6:15.

Fotnoter:

1. literally, courts. The Hebrew may mean courts or else villages which Swedenborg has in another place where he quotes this verse.

2. The Latin means fruit but the Hebrew means increase which Swedenborg has in other places where he quotes this verse.

3. The Latin means them but the Hebrew means you.

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