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Daniel 9

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1 Im ersten Jahr Darius, des Sohnes Ahasveros, aus der Meder Stamm, der über das Königreich der Chaldäer König ward,

2 in demselbigen ersten Jahr seines Königreichs merkte ich, Daniel, in den Büchern auf die Zahl der Jahre, davon der HERR geredet hatte zum Propheten Jeremia, daß Jerusalem sollte siebenzig Jahre wüste liegen.

3 Und ich kehrete mich zu Gott dem HERRN, zu beten und zu flehen, mit Fasten, im Sack und in der Asche.

4 Ich betete aber zu dem HERRN, meinem Gott, bekannte und sprach: Ach, lieber HERR, du großer und schrecklicher Gott, der du Bund und Gnade hältst denen, die dich lieben und deine Gebote halten:

5 wir haben gesündigt, unrecht getan, sind gottlos gewesen und abtrünnig worden; wir sind von deinen Geboten und Rechten gewichen.

6 Wir gehorchten nicht deinen Knechten, den Propheten, die in deinem Namen unsern Königen, Fürsten, Vätern und allem Volk im Lande predigten.

7 Du, HERR, bist gerecht, wir aber müssen uns schämen, wie es denn jetzt gehet denen von Juda und denen von Jerusalem und dem ganzen Israel, beide, denen, die nahe und ferne sind, in allen Landen, dahin du uns verstoßen hast um ihrer Missetat willen, die sie an dir begangen haben.

8 Ja, HERR, wir, unsere Könige, unsere Fürsten und unsere Väter müssen uns schämen, daß wir uns an dir versündiget haben.

9 Dein aber, HERR, unser Gott, ist die Barmherzigkeit und Vergebung. Denn wir sind abtrünnig worden

10 und gehorchten nicht der Stimme des HERRN, unsers Gottes, daß wir gewandelt hätten in seinem Gesetz welches er uns vorlegte durch seine Knechte, die Propheten,

11 sondern das ganze Israel übertrat dein Gesetz und wichen ab, daß sie deiner Stimme nicht gehorchten. Daher trifft uns auch der Fluch und Schwur, der geschrieben stehet im Gesetz Mose, des Knechtes Gottes, daß wir an ihm gesündiget haben.

12 Und er hat seine Worte gehalten, die er geredet hat wider uns und unsere Richter, die uns richten sollten, daß er solch groß Unglück über uns hat gehen lassen, daß desgleichen unter allem Himmel nicht geschehen ist, wie über Jerusalem geschehen ist.

13 Gleichwie es geschrieben stehet im Gesetz Mose, so ist all dies große Unglück über uns gegangen. So beteten wir auch nicht vor dem HERRN, unserm Gott, daß wir uns von den Sünden bekehreten und deine Wahrheit vernähmen.

14 Darum ist der HERR auch wacker gewesen mit diesem Unglück und hat es über uns gehen lassen. Denn der HERR, unser Gott, ist gerecht in allen seinen Werken, die er tut; denn wir gehorchten seiner Stimme nicht.

15 Und nun, HERR, unser Gott, der du dein Volk aus Ägyptenland geführet hast mit starker Hand und hast dir einen Namen gemacht, wie er jetzt ist: wir haben ja gesündiget und sind leider gottlos gewesen.

16 Ach HERR, um aller deiner Gerechtigkeit willen wende ab deinen Zorn und Grimm von deiner Stadt Jerusalem und deinem heiligen Berge! Denn um unserer Sünde willen und um unserer Väter Missetat willen trägt Jerusalem und dein Volk Schmach bei allen, die um uns her sind.

17 Und nun, unser Gott, höre das Gebet deines Knechts und sein Flehen und siehe gnädiglich an dein Heiligtum, das verstöret ist, um des HERRN willen!

18 Neige deine Ohren, mein Gott, und höre, tue deine Augen auf und siehe, wie wir verstört sind, und die Stadt, die nach deinem Namen genannt ist! Denn wir liegen vor dir mit unserm Gebet, nicht auf unsere Gerechtigkeit, sondern auf deine große Barmherzigkeit.

19 Ach HERR, höre, ach HERR, sei gnädig, ach HERR, merke auf und tue es und verzeuch nicht um dein selbst willen, mein Gott! Denn deine Stadt und dein Volk ist nach deinem Namen genannt.

20 Als ich noch so redete und betete und meine und meines Volks Israel Sünde bekannte und lag mit meinem Gebet vor dem HERRN, meinem Gott, um den heiligen Berg meines Gottes,

21 eben da ich so redete in meinem Gebet, flog daher der Mann Gabriel, den ich vorhin gesehen hatte im Gesicht, und rührete mich an um die Zeit des Abendopfers.

22 Und er berichtete mir und redete mit mir und sprach: Daniel, jetzt bin ich ausgegangen, dir zu berichten.

23 Denn da du anfingest zu beten, ging dieser Befehl aus, und ich komme darum, daß ich dir's anzeige; denn du bist lieb und wert. So merke nun darauf, daß du das Gesicht verstehest!

24 Siebenzig Wochen sind bestimmt über dein Volk und über deine heilige Stadt, so wird dem Übertreten gewehret und die Sünde zugesiegelt und die Missetat versöhnet und die ewige Gerechtigkeit gebracht und die Gesichte und Weissagung zugesiegelt und der Allerheiligste gesalbet werden.

25 So wisse nun und merke: Von der Zeit an, so ausgehet der Befehl, daß Jerusalem soll wiederum gebauet werden, bis auf Christum, den Fürsten, sind sieben Wochen und zweiundsechzig Wochen, so werden die Gassen und Mauern wieder gebauet werden, wiewohl in kümmerlicher Zeit.

26 Und nach den zweiundsechzig Wochen wird Christus ausgerottet werden und nichts mehr sein. Und ein Volk des Fürsten wird kommen und die Stadt und das Heiligtum verstören, daß es ein Ende nehmen wird wie durch eine Flut; und bis zum Ende des Streits wird's wüst bleiben.

27 Er wird aber vielen den Bund stärken eine Woche lang. Und mitten in der Woche wird das Opfer und Speisopfer aufhören. Und bei den Flügeln werden stehen Greuel der Verwüstung; und ist beschlossen, daß bis ans Ende über die Verwüstung triefen wird.

   

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Apocalypse Explained # 204

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204. These things saith He that is Holy, He that is True, signifies from whom is that faith. This is evident from the signification of "He that is Holy, He that is True," as being, in reference to the Lord, He from whom are charity and faith. He is called "holy" because charity is from Him, and "true" because faith is from Him. That the Lord is called "holy" because charity is from Him, and consequently that "holy" in the Word is predicated of charity and of faith therefrom will be seen presently. But the Lord is called "true" because faith is from Him, and consequently "true" in the Word is predicated of faith, for the reason that all truth is of faith; for that is called "true" which is believed; other things are not of faith because they are not believed. But because the faith of charity is here treated of, something shall first be said about faith and what it is.

[2] There is spiritual faith, and there is faith merely natural. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbor, is to love truth, sincerity, and what is just, and to do them from willing them. For the neighbor in the spiritual sense is not every man, but it is that which is with man; if this be truth, sincerity, and what is just, and the man is loved on account of these, then the neighbor is loved. That this is what charity means, in the spiritual sense, anyone may know if he will but reflect. Everyone loves another, not for the sake of his person, but for the sake of what is with him; this is the ground of all friendship, all favor, and all honor. From this it follows, that to love men for the sake of what is true, sincere, and just in them is spiritual love; for what is true, sincere, and just are spiritual things, because they are out of heaven from the Lord. For no man thinks, wills, and does any good thing that is good in itself, but it is all from the Lord; and what is true, sincere, and just are good things that are good in themselves when they are from the Lord. These things, then, are the neighbor in the spiritual sense; from which it is clear what is meant in that sense by loving the neighbor, or by charity. From that is spiritual faith; for whatever is loved is called truth when it is thought. Everyone can see that this is so if he will reflect upon it, for everyone confirms that which he loves by many things in the thought, and all things by which he confirms himself he calls truths; no one has truth from any other source. From this it follows, that the truths a man has are such as is the love with him; consequently, if the love with him is spiritual, the truths will also be spiritual, since the truths act as one with his love. All truths, because they are believed, are called in one complex, faith. From this it is clear that spiritual faith in its essence is charity. So far concerning spiritual faith.

[3] But faith merely natural is not a faith of the church, although it is called faith, but is merely knowing [scientia]. It is not a faith of the church, because it does not proceed from love to the neighbor, or charity, which is the spiritual itself from which faith comes, but proceeds from some natural love that has reference either to love of self or to love of the world, and whatever proceeds from these loves is natural. Love forms the spirit of man; for man in respect to his spirit is wholly as his love is; from that he thinks, from that he wills, and from that acts; therefore he makes no other truth to be of his faith than that which is of his love; and truth that is of the love of self or the world is merely natural, because it comes from man and from the world, and not from the Lord and from heaven; for such a man loves truth, not from a love of truth but from a love of honor, of gain and of fame, which he serves; and as his truth is such, his faith also is such. This faith, therefore, is not a faith of the truth of the church, or faith in a spiritual sense, but only in a natural sense which is a mere knowing [scientia]. And again because nothing of this is in man's spirit but only in his memory, together with other things of this world, therefore also after death it is dissipated. For only that which is of man's love remains with him after death, for (as has been said) it is love that forms man's spirit, and man in respect to his spirit is wholly such as his love is. (Other things respecting charity and faith therefrom may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of, n. 84-106, 108-122; also in the small work on The Last Judgment, where it is shown that there is no faith where there is not charity, n. 33-39)

[4] That "holy" in the Word is predicated of Divine truth, and therefore of charity and its faith, is evident from the passages where it is spoken of. There are two things that proceed from the Lord and are received by angels, Divine good and Divine truth. These two proceed united from the Lord, but they are received by angels variously; some receive Divine good more that Divine truth, and some receive Divine truth more than Divine good. Those who receive Divine good more than Divine truth constitute the Lord's celestial kingdom and are called celestial angels, and in the Word are called "the righteous" [or "just"]; but those who receive Divine truth more than Divine good constitute the Lord's spiritual kingdom, and are called spiritual angels, and in the Word "holy" [or "saints"]. (Of these two kingdoms and their angels, see in the work on Heaven and Hell 20-28.) From this it is that "the righteous" [or "just"] and "righteousness" [or "justice"] in the Word mean the Divine good and what proceeds therefrom, and that "the holy" and "holiness" mean Divine truth and what proceeds therefrom. From this can be seen what is meant in the Word by "being justified" [or "made righteous"], and "being made holy." As in Revelation:

He that is righteous let him be made righteous still, and he that is holy let him be made holy still (Revelation 22:11).

And in Luke:

To serve Him in holiness and righteousness (Luke 1:74-75

[5] Since Divine truth proceeding from the Lord is meant by "holy," therefore the Lord is called in the Word "the Holy One," " the Holy One of God," "the Holy One of Israel," "the Holy One of Jacob;" and it is also from this that angels are called "holy," and also the prophets and apostles; and it is from this that Jerusalem is called "holy." That the Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob," may be seen inIsaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Daniel 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called "King of the holy ones [of saints]" in Revelation:

Righteous [or just] and true are Thy ways, Thou King of saints (Revelation 15:3).

The Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob" because He alone, and no one else, is holy, which is also declared in Revelation:

Who shall not fear Thee, O Lord and glorify Thy name? for Thou only art holy (Revelation 15:4).

[6] Angels, prophets, and apostles are called "holy" because by them, in the spiritual sense, is meant Divine truth; and Jerusalem is called "the holy city," because by that city, in the spiritual sense, is meant the church in respect to the doctrine of truth. That angels in the Word are called "holy," see Matthew 25:31; Mark 8:38; Luke 9:26; the prophets, Mark 6:20; Luke 1:70; Revelation 18:20; the apostles, Revelation 18:20; that Jerusalem is called "the holy city," Isaiah 48:2; 66:20, 22; Daniel 9:24; Matthew 27:53; Revelation 21:2, 10. (That by "angels" in the Word Divine truth proceeding from the Lord is meant, see above, n. 130, 200; the like by "prophets," see Arcana Coelestia 2534, 7269; likewise by "apostles," see above, n. 100; that by "Jerusalem" in the Word the church in respect to the doctrine of truth is meant, see The Doctrine of the New Jerusalem 6.) From this it can be seen why it is that Divine truth proceeding from the Lord is called "the Spirit of truth," and "the Holy Spirit" (See above, n. 183), so also why heaven is called the "habitation of holiness" (Isaiah 63:15; Deuteronomy 26:15); and why the church is called "the sanctuary" (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That "holiness" is predicated of Divine truth is evident from the following passages. In John:

Jesus when praying said, Father, sanctify them [make them Holy] in Thy truth, Thy Word is truth, and for their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19).

Here "being made holy" is plainly said in respect to truth, and "those made holy" in respect to those who receive Divine truth from the Lord. In Moses:

Jehovah came from Sinai, out of the myriads of holiness; from His right hand the fire of the law unto them; even He who loveth the peoples; in Thy hand are all His saints, and they are prostrated at Thy foot; he shall receive of Thy words (Deuteronomy 33:2-3).

"Sinai" signifies heaven where the Lord is, from whom is Divine truth, or from whom is the "law," both in a strict and in a broad sense; "myriads of holiness" signifies Divine truths; "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, which is Divine truth; those are called "peoples" in the Word who are in truths, and those of them that are in truths are called "saints." "Being prostrated at Thy foot," and "receiving of Thy words," is the holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and being instructed therefrom. From this it can be known what the particulars in that prophecy signify in the spiritual sense. (That "Sinai" in the Word signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, both in a strict and a broad sense, see Arcana Coelestia n. 8399, 8753, 8793, 8805, 9420. That "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, n. 2606, 3382, 6752, 7463. That those are called "peoples" who are in truths, and "nations" who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That "foot," a "place of feet," and "footstool," signify, in reference to the Lord, Divine truth in ultimates, thus the Word in the letter, n. 9406[1-7].) From this it is clear that "myriads of holiness" are Divine truths, and that those here called "holy [saints]" are those who are in Divine truths.

[8] In Moses:

Speak unto all the congregation of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah [God] of Israel am holy (Leviticus 19:2).

This chapter treats of the statutes, judgments, and precepts which they were to keep; and as these signify Divine truths, it is said that those who keep them "shall be holy." Moreover, "Israel" signifies the spiritual church, which is the church that is in Divine truths, therefore it is said, "I Jehovah [God] of Israel am holy." In the same:

Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep My statutes that ye may do them (Leviticus 20:7-8).

Here also the statutes, judgments, and precepts which are to be kept are treated of.

In the same:

If they have kept thy statutes and judgments, they shall be a holy people unto Jehovah (Deuteronomy 26:16-19).

In David :

We shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

It is said "to be satisfied with the goodness of Jehovah's house and with the holiness of His temple," because the "house of God" in the highest sense signifies the Lord in respect to Divine good, and "temple" in respect to Divine truth (See Arcana Coelestia 3720). In Zechariah:

In that day there shall be upon the bells of the horses, Holiness unto Jehovah (Zechariah 14:20).

The establishment of a new church is here treated of, and "bells" signify knowledges [scientifica] which are from the intellectual. (That "bells" signify such truths, see Arcana Coelestia 9921, 9926; and that "horse" signifies the intellectual, see in the small work onThe White Horse 1-4.)

[9] From this it can be seen what is represented and signified by this:

That upon the miter which was upon the head of Aaron was placed a plate, upon which was engraved Holiness to Jehovah (Exodus 28:36-38; 39:30-31);

for the "miter" signifies wisdom, which is of Divine truth (See Arcana Coelestia 9827, 9949); so also what it represented and signified by:

That Aaron, his sons, their garments, the altar, the tabernacle, with everything there, were anointed with oil, and thus made holy (Exodus 29:1-36; 30:22-30; Leviticus 8);

for "oil" signified the Divine good of the Divine love, and "sanctification" the proceeding Divine; for it is Divine good that makes holy, and Divine truth is what is holy therefrom.

[10] That the word "holy" is predicated of charity can be seen from what was said above respecting the angels of heaven, namely, that there are some who receive Divine good more than Divine truth, and some who receive Divine truth more than Divine good; the former constitute the Lord's celestial kingdom, and are those who are in love to the Lord, and because they are in love to the Lord are called "righteous" [or "just"]; but the latter constitute the Lord's spiritual kingdom, and are those who are in charity towards the neighbor, and because these are in charity towards the neighbor, they are called "holy [or saints]." (That there are two loves that make heaven, namely, love to the Lord, and love towards the neighbor or charity, and that the heavens are thereby distinguished into two kingdoms, namely, a celestial kingdom and a spiritual kingdom, see in the work on Heaven and Hell. n (Heaven and Hell 13-19) 13-19; 20-28)

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

Ang Bibliya

 

Isaiah 66

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1 Thus says Yahweh, "Heaven is my throne, and the earth is my footstool: what kind of house will you build to me? and what place shall be my rest?

2 For all these things has my hand made, and [so] all these things came to be," says Yahweh: "but to this man will I look, even to him who is poor and of a contrite spirit, and who trembles at my word.

3 He who kills an ox is as he who kills a man; he who sacrifices a lamb, as he who breaks a dog's neck; he who offers an offering, [as he who offers] pig's blood; he who burns frankincense, as he who blesses an idol. Yes, they have chosen their own ways, and their soul delights in their abominations:

4 I also will choose their delusions, and will bring their fears on them; because when I called, none did answer; when I spoke, they did not hear: but they did that which was evil in my eyes, and chose that in which I didn't delight."

5 Hear the word of Yahweh, you who tremble at his word: "Your brothers who hate you, who cast you out for my name's sake, have said, 'Let Yahweh be glorified, that we may see your joy;' but it is those who shall be disappointed.

6 A voice of tumult from the city, a voice from the temple, a voice of Yahweh that renders recompense to his enemies.

7 "Before she travailed, she brought forth; before her pain came, she delivered a son.

8 Who has heard such a thing? who has seen such things? Shall a land be born in one day? shall a nation be brought forth at once? for as soon as Zion travailed, she brought forth her children.

9 Shall I bring to the birth, and not cause to bring forth?" says Yahweh: "shall I who cause to bring forth shut [the womb]?" says your God.

10 "Rejoice with Jerusalem, and be glad for her, all you who love her: Rejoice for joy with her, all you who mourn over her;

11 that you may nurse and be satisfied at the comforting breasts; that you may drink deeply, and be delighted with the abundance of her glory."

12 For thus says Yahweh, "Behold, I will extend peace to her like a river, and the glory of the nations like an overflowing stream: and you will nurse. You will be carried on her side, and will be dandled on her knees.

13 As one whom his mother comforts, so will I comfort you; and you will be comforted in Jerusalem."

14 You will see [it], and your heart shall rejoice, and your bones shall flourish like the tender grass: and the hand of Yahweh shall be known toward his servants; and he will have indignation against his enemies.

15 For, behold, Yahweh will come with fire, and his chariots shall be like the whirlwind; to render his anger with fierceness, and his rebuke with flames of fire.

16 For by fire will Yahweh execute judgment, and by his sword, on all flesh; and the slain of Yahweh shall be many.

17 "Those who sanctify themselves and purify themselves [to go] to the gardens, behind one in the midst, eating pig's flesh, and the abomination, and the mouse, they shall come to an end together," says Yahweh.

18 "For I [know] their works and their thoughts: [the time] comes, that I will gather all nations and languages; and they shall come, and shall see my glory.

19 "I will set a sign among them, and I will send such as escape of them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan, to the islands afar off, who have not heard my fame, neither have seen my glory; and they shall declare my glory among the nations.

20 They shall bring all your brothers out of all the nations for an offering to Yahweh, on horses, and in chariots, and in litters, and on mules, and on dromedaries, to my holy mountain Jerusalem, says Yahweh, as the children of Israel bring their offering in a clean vessel into the house of Yahweh.

21 Of them also will I take for priests [and] for Levites," says Yahweh.

22 "For as the new heavens and the new earth, which I will make, shall remain before me," says Yahweh, "so your seed and your name shall remain.

23 It shall happen, that from one new moon to another, and from one Sabbath to another, shall all flesh come to worship before me," says Yahweh.

24 "They shall go forth, and look on the dead bodies of the men who have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they will be loathsome to all mankind."

   

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