The Bible

 

Daniel 4:10-37 : Nebuchadnezzar’s Dream of a Tree

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10 Thus were the visions of my head on my bed: I saw, and behold, a tree in the midst of the earth; and its height was great.

11 The tree grew, and was strong, and its height reached to the sky, and its sight to the end of all the earth.

12 The leaves of it were beautiful, and its fruit much, and in it was food for all: the animals of the field had shadow under it, and the birds of the sky lived in its branches, and all flesh was fed from it.

13 I saw in the visions of my head on my bed, and behold, a watcher and a holy one came down from the sky.

14 He cried aloud, and said thus, Cut down the tree, and cut off its branches, shake off its leaves, and scatter its fruit: let the animals get away from under it, and the fowls from its branches.

15 Nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field; and let it be wet with the dew of the sky: and let his portion be with the animals in the grass of the earth:

16 let his heart be changed from man's, and let an animal's heart be given to him; and let seven times pass over him.

17 The sentence is by the decree of the watchers, and the demand by the word of the holy ones; to the intent that the living may know that the Most High rules in the kingdom of men, and gives it to whomever he will, and sets up over it the lowest of men.

18 This dream I, king Nebuchadnezzar, have seen; and you, Belteshazzar, declare the interpretation, because all the wise men of my kingdom are not able to make known to me the interpretation; but you are able; for the spirit of the holy gods is in you.

19 Then Daniel, whose name was Belteshazzar, was stricken mute for a while, and his thoughts troubled him. The king answered, Belteshazzar, don't let the dream, or the interpretation, trouble you. Belteshazzar answered, My lord, the dream be to those who hate you, and its interpretation to your adversaries.

20 The tree that you saw, which grew, and was strong, whose height reached to the sky, and its sight to all the earth;

21 whose leaves were beautiful, and its fruit much, and in it was food for all; under which the animals of the field lived, and on whose branches the birds of the sky had their habitation:

22 it is you, O king, that are grown and become strong; for your greatness is grown, and reaches to the sky, and your dominion to the end of the earth.

23 Whereas the king saw a watcher and a holy one coming down from the sky, and saying, Cut down the tree, and destroy it; nevertheless leave the stump of its roots in the earth, even with a band of iron and brass, in the tender grass of the field, and let it be wet with the dew of the sky: and let his portion be with the animals of the field, until seven times pass over him;

24 this is the interpretation, O king, and it is the decree of the Most High, which is come on my lord the king:

25 that you shall be driven from men, and your dwelling shall be with the animals of the field, and you shall be made to eat grass as oxen, and shall be wet with the dew of the sky, and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.

26 Whereas they commanded to leave the stump of the roots of the tree; your kingdom shall be sure to you, after that you shall have known that the heavens do rule.

27 Therefore, O king, let my counsel be acceptable to you, and break off your sins by righteousness, and your iniquities by showing mercy to the poor; if there may be a lengthening of your tranquility.

28 All this came on the king Nebuchadnezzar.

29 At the end of twelve months he was walking in the royal palace of Babylon.

30 The king spoke and said, Is not this great Babylon, which I have built for the royal dwelling place, by the might of my power and for the glory of my majesty?

31 While the word was in the king's mouth, there fell a voice from the sky, [saying], O king Nebuchadnezzar, to you it is spoken: The kingdom has departed from you:

32 and you shall be driven from men; and your dwelling shall be with the animals of the field; you shall be made to eat grass as oxen; and seven times shall pass over you; until you know that the Most High rules in the kingdom of men, and gives it to whomever he will.

33 The same hour was the thing fulfilled on Nebuchadnezzar: and he was driven from men, and ate grass as oxen, and his body was wet with the dew of the sky, until his hair was grown like eagles' [feathers], and his nails like birds' [claws].

34 At the end of the days I, Nebuchadnezzar, lifted up my eyes to heaven, and my understanding returned to me, and I blessed the Most High, and I praised and honored him who lives forever; for his dominion is an everlasting dominion, and his kingdom from generation to generation.

35 All the inhabitants of the earth are reputed as nothing; and he does according to his will in the army of heaven, and among the inhabitants of the earth; and none can stay his hand, or ask him, What are you doing?

36 At the same time my understanding returned to me; and for the glory of my kingdom, my majesty and brightness returned to me; and my counselors and my lords sought to me; and I was established in my kingdom, and excellent greatness was added to me.

37 Now I, Nebuchadnezzar, praise and extol and honor the King of heaven; for all his works are truth, and his ways justice; and those who walk in pride he is able to abase.

Commentary

 

尼布甲尼撒的第二个梦

By Andy Dibb (machine translated into 中文)

Floor mosaic of a the Tree of Life (as a pomegranite) from the Big Basilica at Heraclea Lyncestis. Bitola, Macedonia.

在《但以理书》中,第四章是由变化很大的尼布甲尼撒在本章的事件之后叙述的。从内部意义上讲,这个故事既显示了主在引导我们时的怜悯,也显示了我们在愿意向主敞开心扉并祈求他的领导之前所沉沦的绝望的深渊。

在故事的开头,尼布甲尼撒的无所事事模仿的是当事情看起来很顺利,没有诱惑遮蔽我们的天空时的自满感,而本质上的自私再次宣称自己。我们的思想是它的房子,它的宫殿。我们在受到诱惑或与自私感作斗争后进入这种状态,这时我们把斗争放在一边,安于自己的功劳。我们不知道再生是一个持续的状态,一个诱惑接着另一个诱惑,一旦良知在我们的思维过程中建立起来,过不了多久,自私的昏睡就会受到挑战。

当尼布甲尼撒在他的房子里休息时,他做了一个令人不安的梦,一个他不知道的梦。就像以前他不明白自己的梦一样,他叫来了魔术师、占卜师、迦勒底人和占卜师,他们又一次无法解释这个梦。

我们常常感觉到,我们一次又一次地面临同样的诱惑。我们可能会怀疑我们是否会重生。这是因为我们陷入了自私的状态,由休息的国王代表。但是,当我们遇到这种自私的阻力时,我们又会回到我们所有的旧思维模式中来帮助我们。

最终,尼布甲尼撒打电话给但以理,告诉他他的梦。当他在七年的病痛之后叙述这个故事时,他用的是之前说过的话。他称呼但以理为贝特沙撒,因为他在受诱惑之前就是这样看待他的。即便如此,他还是认识到圣神的灵在他里面的存在,承认但以理有解释梦和给出解释的能力。

王的第二个梦是一棵大树的形象,栽在地上,高得可以从地极看到。这与大雕像的形象相似,大雕像的头是金的。正如我们前面所看到的,这个形象代表了最初的完美状态,随后随着一个人偏离这个理想而衰退。这座雕像表明,如果不加控制,自爱如何在我们的生活中占据主导地位,并将我们带入精神毁灭的最终状态。

在这个新的梦中,地球中间的树是指伊甸园中间的生命树。这两棵树都象征着智慧。生命之树代表最古老的人从爱中获得的感知(天国的秘密103),但尼布甲尼撒的树是来自于对自我的爱,以及人们在这种爱的驱使下产生的不同看法(启示录的解释》1029:6).

但当尼布甲尼撒在梦中看到这棵树时,它是可爱的。梦中的一切,通常都有美好的意义,反而有了负面的意义。那些叶子和花,本应是指导真理的图画(天国的秘密9553),代表相反的意思,即误导我们的假话。我们看到王如何称呼他的假向导:魔术师、占卜师、星相师和迦勒底人。

鸟儿代表来自自私的错误思想(天国的秘密5149).这些都让人相信自私,为其辩解,并找到新的方式来表达它。因此,这棵树就有了自私心态的智力图景。但思想是由智力和情感组成的。树下还有一些野兽,代表我们所关心的事物。

当自私在我们心中占主导地位时,就像尼布甲尼撒统治巴比伦一样,所有较小的爱都以这种主导的爱为线索。因此,田野里的野兽被吸引到树下寻找食物和住所。

在这个场景设定之后,尼布甲尼撒看到 "有一位看守的,是圣洁的,从天上下来"。这个不可描述的守望者的出现是这个梦的转折点,标志着这个直达天堂的奇迹开始结束。

在自私的状态下,我们在精神上是睡着的,就像尼布甲尼撒做梦时睡着一样。但主从不睡觉。我们头脑中的真理始终保持警惕,寻找将自己带到我们意识中的方法,引导我们走出自私的状态。就在尼布甲尼撒的世界里一切似乎都是正确的时候,他开始意识到有一个监视者--真理。

在一瞬间,国王的宁静被改变了:一种比他自己更强大的力量命令毁灭这棵树,而他对此无能为力。这些话清楚地表明,我们的自私状态是多么脆弱。在它们最强大的时候,它们似乎是如此强大,但在真理面前,它们被显示为肮脏的小东西。真理具有揭露邪恶的力量,我们不应该害怕让它在我们自己的生活中这样做。站在自私的立场上,并不是生命的终结,就像它可能感觉到的那样,而是解放的新生活的开始。

但我们仍然需要一些自我意识。关注我们自己的福祉并没有错;这对我们的生活至关重要。自私是我们的一部分,但它需要被控制住,服从于服务主和邻居的更高的爱。

这就是为什么看守者没有下令完全毁掉这棵树:树桩是猖獗的自私所留下的一切,铁和铜的带子代表源于自私的思想和感情,可以用来控制它(启示录解读650:32).

最后,随着树的毁灭,尼布甲尼撒本人也不得不改变。看守者命令给国王一个动物的心脏,为期7年。在药物滥用的恢复计划中,有人说,一个成瘾者不能改变,直到他们跌入谷底--当他们意识到改变的全部必要性。在精神生活中,这个谷底是一个点,在这个点上我们几乎失去了人性,我们被自私、贪婪和统治的欲望所支配,以至于我们失去了理性思考的能力。我们变成了动物。人类和动物的区别在于我们有能力自由地思考和行动。自爱破坏了这种自由,从而破坏了我们内心所有的人性。

在这个预言中,我们看到了一个血统:从人,到兽,到牛。人之所以是人,是因为他们是按照主的形象和样式创造的。因此,人类有能力按照理性思考和行动。这就是我们人性的本质(天国的秘密477, 2305, 4051, 585, 1555).当这些与来自主的真理和良善合拍时,我们才是真正的人,因为主的形象就在我们里面。

因此,我们再次看到这种从理想状态滑向较低的状态:从人,国王变成了野兽。从理性和自由,他进入奴役状态。这种堕落在《圣经》中出现得更早:当亚当和夏娃在伊甸园中犯罪时,他们被赶了出来。

最后他被告知,他要像牛一样吃草。在积极的意义上,牛代表我们的情感(天国的秘密5198, 5642, 6357),或我们对这个世界的东西的爱。但'牛'的相反含义是指善良的颠倒(天国的秘密9083),以及对伤害他人的感情(天国的秘密9094).

王的这种谦卑代表了对自我的爱的正确使用,表明主并没有根除它,因为它是与其他人和主本身的真正关系的基础。但在它变得有用之前,自私需要转化为谦卑的爱自己,我们必须从牛的状态返回。

当但以理解释这个梦的含义时,他向国王提出建议。'以公义断绝你的罪孽,以怜悯穷人断绝你的不义。这是灵性认识的下一步。看到我们的自私,再加上对主的认识提高,我们达到了思想必须变成行动的地步。乍一看,"罪和不义 "的概念似乎是多余的。但在圣经中,成对的同义词反映了两种内在的感觉:天体和灵性(新耶路撒冷教义之圣经篇80).天体广泛地与善有关,而灵体与真理有关。两者合而为一。

但以理给尼布甲尼撒的建议是要悔改。悔改是走出自私自利的流沙的唯一途径。主教导我们应该像他爱我们一样彼此相爱 (约翰福音13:34, 约翰福音15:12).只爱自己,而希望控制别人,这不符合主的教导。唯一的解决办法是听从我们良心的声音,让自己被真理所指引。

尽管发生了一切,尼布甲尼撒的傲慢并没有减少。当他在他的宫殿里走来走去时,他的心里充满了骄傲:"这不是我以我的大能和我的威严的荣誉为王室居所而建造的大巴比伦吗?

一个自私的人认为他们所拥有的一切或所成就的一切是靠他们自己的力量。没有神或其他人的位置。当人们不听从主的教导,拒绝他的劝告时,主也无能为力,只能让这个人收获他们选择的后果。

国王一直处于这种牛的状态,直到七次经过他,这说明主让我们处于这种状态,直到它运行的过程。有时,我们需要用一生的时间才能看到我们的自私是如何伤害别人和自己的。然而,主从未离开我们。用铁和铜的带子捆住树根的应许始终存在。主不停地工作,使我们的自私受到控制,直到它能够为我们的邻居和主自己的更高的爱服务。

宽恕开始于承认我们是在罪中。在牛一样的状态下,尼布甲尼撒抬起眼睛看天。眼睛代表理解(天国的秘密2975, 3863),把它们举到天上,就是把我们的理解力举到主所给我们的真理。王在梦中和对梦的解释中得到了一些真理。他从但以理的建议中知道,他需要悔改,改变自己的方式。当他这样做的时候,他对主的理解和欣赏也在增长。他意识到自己在事物的大计划中是多么的渺小。他认识到所有的东西都是主赐给他的,这使他膨胀的自私自利的自尊心被打消了。

他的故事就是我们的故事。我们每个人都以这样或那样的方式建立自己的帝国。我们掌握着比喻意义上的生杀大权--难道我们没有决定谁喜欢谁不喜欢,谁被允许进入我们的 "内部圈子",谁被排除在外?主给尼布甲尼撒的警告也适用于我们,而且像国王一样,我们也可以忽视它们。我们生活中的后果是一样的,因为我们沦为一个仅仅是动物的生命,被天上的露水打湿。

然而,我们能否听到主的声音呼唤,因为除非我们这样做,否则我们将一直处于这种状态。我们能否举目望天,寻找导致一个人能够做出的最大声明的真理,只要是用心而不是用嘴。

现在我......赞美、颂扬、尊崇天王,他的作为都是真理,他的道路都是正义。骄傲行事的人,他能降伏。