دانيال 2

Studovat vnitřní smysl

           

1 وفي السنة الثانية من ملك نبوخذناصّر حلم نبوخذناصّر احلاما فانزعجت روحه وطار عنه نومه.

2 فأمر الملك بان يستدعى المجوس والسحرة والعرّافون والكلدانيون ليخبروا الملك باحلامه فأتوا ووقفوا امام الملك.

3 فقال لهم الملك قد حلمت حلما وانزعجت روحي لمعرفة الحلم.

4 فكلم الكلدانيون الملك بالارامية عش ايها الملك الى الابد. اخبر عبيدك بالحلم فنبيّن تعبيره.

5 فاجاب الملك وقال للكلدانيين قد خرج مني القول ان لم تنبئوني بالحلم وبتعبيره تصيرون إربا إربا وتجعل بيوتكم مزبلة.

6 وان بيّنتم الحلم وتعبيره تنالون من قبلي هدايا وحلاوين واكراما عظيما فبيّنوا لي الحلم وتعبيره.

7 فاجابوا ثانية وقالوا ليخبر الملك عبيده بالحلم فنبين تعبيره.

8 اجاب الملك وقال اني اعلم يقينا انكم تكتسبون وقتا اذ رأيتم ان القول قد خرج مني

9 بانه ان لم تنبئوني بالحلم فقضاؤكم واحد. لانكم قد اتفقتم على كلام كذب وفاسد لتتكلموا به قدامي الى ان يتحول الوقت. فاخبروني بالحلم فاعلم انكم تبيّنون لي تعبيره.

10 اجاب الكلدانيون قدام الملك وقالوا ليس على الارض انسان يستطيع ان يبيّن امر الملك. لذلك ليس ملك عظيم ذو سلطان سأل امرا مثل هذا من مجوسي او ساحر او كلداني.

11 والأمر الذي يطلبه الملك عسر وليس آخر يبيّنه قدام الملك غير الآلهة الذين ليست سكناهم مع البشر

12 لاجل ذلك غضب الملك واغتاظ جدا وامر بابادة كل حكماء بابل.

13 فخرج الأمر وكان الحكماء يقتلون فطلبوا دانيال واصحابه ليقتلوهم.

14 حينئذ اجاب دانيال بحكمة وعقل لأريوخ رئيس شرط الملك الذي خرج ليقتل حكماء بابل.

15 اجاب وقال لأريوخ قائد الملك لماذا اشتد الامر من قبل الملك. حينئذ اخبر أريوخ دانيال بالامر.

16 فدخل دانيال وطلب من الملك ان يعطيه وقتا فيبيّن للملك التعبير.

17 حينئذ مضى دانيال الى بيته واعلم حننيا وميشائيل وعزريا اصحابه بالأمر

18 ليطلبوا المراحم من قبل اله السموات من جهة هذا السر لكي لا يهلك دانيال واصحابه مع سائر حكماء بابل

19 حينئذ لدانيال كشف السر في رؤيا الليل. فبارك دانيال اله السموات.

20 اجاب دانيال وقال ليكن اسم الله مباركا من الازل والى الابد لان له الحكمة والجبروت.

21 وهو يغيّر الاوقات والازمنة يعزل ملوكا وينصب ملوكا. يعطي الحكماء حكمة ويعلم العارفين فهما.

22 هو يكشف العمائق والاسرار. يعلم ما هو في الظلمة وعنده يسكن النور.

23 اياك يا اله آبائي احمد واسبح الذي اعطاني الحكمة والقوة واعلمني الآن ما طلبناه منك لانك اعلمتنا امر الملك.

24 فمن اجل ذلك دخل دانيال الى أريوخ الذي عيّنه الملك لابادة حكماء بابل. مضى وقال له هكذا. لا تبد حكماء بابل. ادخلني الى قدام الملك فابيّن للملك التعبير.

25 حينئذ دخل أريوخ بدانيال الى قدام الملك مسرعا وقال له هكذا. قد وجدت رجلا من بني سبي يهوذا الذي يعرّف الملك بالتعبير.

26 اجاب الملك وقال لدانيال الذي اسمه بلطشاصر هل تستطيع انت على ان تعرّفني بالحلم الذي رأيت وبتعبيره.

27 اجاب دانيال قدام الملك وقال. السر الذي طلبه الملك لا تقدر الحكماء ولا السحرة ولا المجوس ولا المنجمون على ان يبيّنوه للملك.

28 لكن يوجد اله في السموات كاشف الاسرار وقد عرّف الملك نبوخذناصّر ما يكون في الايام الاخيرة. حلمك ورؤيا راسك على فراشك هو هذا.

29 انت يا ايها الملك افكارك على فراشك صعدت الى ما يكون من بعد هذا وكاشف الاسرار يعرّفك بما يكون.

30 اما انا فلم يكشف لي هذا السر لحكمة فيّ اكثر من كل الاحياء. ولكن لكي يعرّف الملك بالتعبير ولكي تعلم افكار قلبك

31 انت ايها الملك كنت تنظر واذا بتمثال عظيم. هذا التمثال العظيم البهي جدا وقف قبالتك ومنظره هائل.

32 راس هذا التمثال من ذهب جيد. صدره وذراعاه من فضة. بطنه وفخذاه من نحاس.

33 ساقاه من حديد. قدماه بعضهما من حديد والبعض من خزف.

34 كنت تنظر الى ان قطع حجر بغير يدين فضرب التمثال على قدميه اللتين من حديد وخزف فسحقهما.

35 فانسحق حينئذ الحديد والخزف والنحاس والفضة والذهب معا وصارت كعصافة البيدر في الصيف فحملتها الريح فلم يوجد لها مكان. اما الحجر الذي ضرب التمثال فصار جبلا كبيرا وملأ الارض كلها.

36 هذا هو الحلم. فنخبر بتعبيره قدام الملك

37 انت ايها الملك ملك ملوك لان اله السموات اعطاك مملكة واقتدارا وسلطانا وفخرا.

38 وحيثما يسكن بنو البشر ووحوش البر وطيور السماء دفعها ليدك وسلطك عليها جميعها. فانت هذا الراس من ذهب.

39 وبعدك تقوم مملكة اخرى اصغر منك ومملكة ثالثة اخرى من نحاس فتتسلط على كل الارض.

40 وتكون مملكة رابعة صلبة كالحديد لان الحديد يدق ويسحق كل شيء وكالحديد الذي يكسر تسحق وتكسّر كل هؤلاء.

41 وبما رأيت القدمين والاصابع بعضها من خزف والبعض من حديد فالمملكة تكون منقسمة ويكون فيها قوة الحديد من حيث انك رأيت الحديد مختلطا بخزف الطين.

42 واصابع القدمين بعضها من حديد والبعض من خزف فبعض المملكة يكون قويا والبعض قصما.

43 وبما رأيت الحديد مختلطا بخزف الطين فانهم يختلطون بنسل الناس ولكن لا يتلاصق هذا بذاك كما ان الحديد لا يختلط بالخزف.

44 وفي ايام هؤلاء الملوك يقيم اله السموات مملكة لن تنقرض ابدا وملكها لا يترك لشعب آخر وتسحق وتفني كل هذه الممالك وهي تثبت الى الابد.

45 لانك رأيت انه قد قطع حجر من جبل لا بيدين فسحق الحديد والنحاس والخزف والفضة والذهب. الله العظيم قد عرّف الملك ما سياتي بعد هذا. الحلم حق وتعبيره يقين

46 حينئذ خرّ نبوخذناصّر على وجهه وسجد لدانيال وأمر بان يقدموا له تقدمة وروائح سرور.

47 فاجاب الملك دانيال وقال. حقا ان الهكم اله الآلهة ورب الملوك وكاشف الاسرار اذ استطعت على كشف هذا السر.

48 حينئذ عظّم الملك دانيال واعطاه عطايا كثيرة عظيمة وسلطه على كل ولاية بابل وجعله رئيس الشحن على جميع حكماء بابل.

49 فطلب دانيال من الملك فولى شدرخ وميشخ وعبد نغو على اعمال ولاية بابل. اما دانيال فكان في باب الملك

  
   Studovat vnitřní smysl

Daniel Interprets Nebuchadnezzar's Dream      

Napsal(a) Rev. Dr. Andrew M. T. Dibb

In the second chapter of the Book of Daniel, Nebuchadnezzar, the King of Babylon has a dream that troubles him. Daniel, inspired by God, is the only person who is able to interpret it. It's a powerful story in the literal sense, and its spiritual sense goes deep; it describes a step that we each need to take if we want to make spiritual progress.

The literal text sets the story in the "second year", which refers to a state of conflict that comes before regeneration. Generally, "two" means a union, and specifically the marriage of good and truth. But in this story, the marriage is between evil and falsity. Nebuchadnezzar is still on the throne of Babylon: the falsities from selfish love seek to establish dominion over every sphere of life.

So, in the second year, "Nebuchadnezzar had dreams; and his spirit was so troubled that his sleep left him." Dreams are one of the ways the Lord revealed the Word to the ancients. It is not surprising to find Nebuchadnezzar greatly disturbed by a dream, to the point that "his sleep left him." Sleep, when dreams occur, depicts a state of obscurity. In Nebuchadnezzar's case, the obscurity arose because he represents false thoughts resulting from a selfish lust for power. Selfishness obscures the truth because it makes it impossible to focus outside of the self.

Nebuchadnezzar represents falsity from selfishness and the desire to dominate and control others. When this is in charge, people become manipulative, insisting that everything serve their own ends. They are willing to twist any truth, even destroy it, to justify their actions. The danger in this state is its attraction; it can invade the mind and establish an empire.

This is our state before regeneration. However, Divine Providence mandates that in order to remove this, we must become conscious of our Nebuchadnezzar states. This may be difficult because reflection requires perspective, which starts out obscured — asleep. Nebuchadnezzar, unable to remember or interpret his dream, commanded his magicians, astrologers, sorcerers and Chaldeans to ease his mind.

When the wise men were unable, the king began killing them. In the internal sense, "to kill," means to turn truths into falsities. Daniel and his companions were to be included in the slaughter, but they were different from the other wise men, who represented falsity based on abuse or misuse of truth grounded in selfishness. Daniel and his friends served the Lord.

Daniel's name had been changed to 'Belteshazzar,' symbolizing the perversion of truth by love of self. Yet in this verse, they sought 'Daniel' and his companions to kill them. This shows a human quality hidden from daily life. If Nebuchadnezzar represents blind selfishness, to save us, the Lord must keep truth hidden from the flow of selfish thought. When his hidden name is used, Daniel represents this hidden thought, protected and ready for use against selfishness.

In chapter one, Daniel rejects Nebuchadnezzar by refusing to eat his food. Once again, he stands against the king who reveals his evil in his willingness to kill when displeased. Nebuchadnezzar is the epitome of self-worship, Daniel is the true worshiper of the Lord.

Daniel and his friends sought "mercies from the God of heaven concerning this secret." Despite their position as 'wise men,' they humbled themselves to the Lord. This is a picture of the submission necessary for conscience to direct the unruly external self.

Daniel was given insight into the fallen human, the decline caused by selfishness. People faced with these insights often run and hide. Yet without self-knowledge, people cannot make any spiritual progress. By blessing the Lord, Daniel recognizes that only His divine power can help people put evils into order. Without this, spiritual life is over.

This gratitude embodies a New Church principle: all goodness and truth are from the Lord alone. Any insight people have into the nature of evils must come from the Him. Evil is blind to itself, but truth shows it for what it is. By thanking the Lord for insight, people can face their evils.

Before he can be killed, Daniel requests an audience with the king. Outward behaviors can be aligned with good or evil, and so Arioch, captain of the guard, acts on Daniel's request in spite of Nebuchadnezzar's orders. His words to the king show how useful things can ally themselves to the truth. So Arioch advocates for Daniel.

In his entreaty, Arioch emphasizes Daniel's heritage: "a man of the captives of Judah." This may have cast the king's mind back to his campaign in Judah, or even to the young man prepared for his service, filled with wisdom and glowing with physical health. In the internal sense, 'Judah' represents the church with a person, initially through truths. So Arioch identifies Daniel as truth from the Word. Nebuchadnezzar knew Daniel by his Babylonian name of Belteshazzar: when people in falsity are presented with truth, they view it as mere information for their own use. This is why an adulterer sees no difference between adultery and marriage, or a liar no distinction between truth and falsity.

Daniel is the conscience, which can be thought of as guilt or sorrow for actions. But at it's core, conscience is guidance by the truths of the Word. For truths to guide us, we must recognize their Divine authority and origin: none of the wise men, astrologers, magicians, or soothsayers could tell and interpret the king's dream.

In the sense of the letter, Daniel could begin because he established that the dream was from God, and thus interpreted by God. Daniel was simply a mouthpiece. For us, the self-awareness needed to move us from selfishness to charity comes from the Lord. Only He can direct our lives, but leaves us in freedom to accept that direction or not.

Daniel described Nebuchadnezzar's dream: the great image, with a head of gold, chest and arms of silver, belly and thighs of bronze, legs of iron, and feet partly of iron and partly of clay. Even in the literal sense of the story one sees the steady decline from precious to base to valueless.

Many scholars describe this dream in political terms. They claim it describes successive nations or rulers in the earth, from the Babylonians, to the Greeks, the Romans, and so on. However, the Word deals with spiritual, not worldly things. In one sense, this dream speaks of the different spiritual eras that have existed in this world. This is called the "internal historical" sense. On this level, Nebuchadnezzar's dream describes the rise and fall of the ancient churches to the present. This exposition focuses on a deeper level: the regenerative series, or how the Word tells of each individual's spiritual life.

Nebuchadnezzar's dream symbolizes allowing selfishness to dictate our thoughts and beliefs. Babylon is a state of great selfishness, the opposite of loving the Lord. This is the origin of all evils, going hand in hand with falsity, which twists and perverts the truth, making it a slave to our desires. The dream describes how this state gains mastery of the human mind. It begins before selfishness gains a toehold in our thoughts, and ends in the destruction of our very humanity.

The vision begins with the head because it is the highest part of a human being. But the key to this head is that it is gold, symbolizing love to the Lord. The chest and arms are physically lower than the head, and silver is less valuable than gold. The chest and arms represent the rational parts of the mind. Silver represents truths derived from the goodness within. This change from loving the Lord to thinking from truth marks a change in focus: good embraces all, opening us up to each other in a life of mutual love and charity. Truth, on the other hand, is more open to abuse: ideas of truth have been the cause of many wars and conflicts. Truth is used to hurt as often as to nurture goodness. It is a double edged sword.

At the next level, the decline becomes more obvious: from the head to the chest to the belly and thighs – half way down the body. From gold to silver to bronze, precious metal turns to base. The belly and thighs normally depict the good of loving the Lord and the neighbor, called charity. Here, however, it is twisted into the opposite sense: disregard for others, and one's own interpretation of truth. To the person in this state, these things appear good. So the belly and thighs were made of bronze, an alloy that can be polished until it gleams like gold, but it is not, nor ever can be transmuted.

So we are brought to the lower parts of the body: the legs of iron. In place of truth, falsity takes charge. This is depicted by the iron, which merely looks like silver. The legs are followed by the outer extreme of spiritual life: the feet. The feet are the lowest part of our body. Feet correspond to the outmost of our lives, which should be the expression of the Lord's goodness and truth through us. Instead, the feet of the statue are a weak spot: a mixture of iron and clay. In this image, we see the entire devolution of selfishness – carried into our very action – a life devoid of real goodness or truth, only a false image.

At the climax of the dream, a stone strikes the image and breaks it to pieces. This shows us our true character and the power of truth to bring us back from the brink of disaster. The stone was cut without hands: it is not of human origin. Here the Divine truth contrasts with the king’s practice of consulting his wise men and magicians, who represent selfish human thought. Divine truth leads to all goodness when used the way the Lord intends. Detached from human rationalizing, the truth liberates.

This freedom is the new vision of truth: the stone grows into a mountain. "A mountain" symbolizes love – a new love from truth, that replaces the selfishness and the desire for control. The mountain filling the earth symbolizes the way this new truth and love become the center and focus of our lives. We are created anew by the Lord's truth.

Having described the dream in great detail, Daniel then explains its meaning. He begins with what seems like an affirmation of Nebuchadnezzar; the Lord gave us our love of self! He ordained that we should feel life as our own and have no sense of His life flowing into us. This allows us to act according to our reason, and respond to the Lord in freedom. Selfishness is the abuse of this gift from the Lord, and the kingdom changes its meaning from truth to falsity.

Nebuchadnezzar clearly confuses Daniel with the Lord, and ascribes the power to interpret dreams to him. But the reality of selfishness becomes clear when contrasted with the ideals of conscience. If selfishness cannot reflect upon itself, it needs to be confronted with truth – and truth shows the true nature of evil and convicts it.

Nebuchadnezzar promoted Daniel and his three friends to positions of power. He recognized their God as the God of gods, the Lord of kings. But he continues to recognize the previous gods who served Babylon. Nebuchadnezzar may have elevated the Lord above Marduk, the Babylonian god, but he was neither willing nor prepared to jettison his customary deity.

Spiritual life must begin somewhere, and this interaction between Nebuchadnezzar and Daniel symbolizes the beginning. There is still a great distance to travel before we are truly born again. The old selfish side will reassert itself, new arguments and battles will rage. Yet the promise of Nebuchadnezzar's dream is still with us.

Swedenborg

Hlavní výklad ze Swedenborgových prací:

The Inner Meaning of the Prophets and Psalms 173


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 426, 1298, 1326, 1361, 1422, 1551, 1837, ...

Apocalypse Revealed 211, 538, 567, 664, 717, 775, 781, ...

Conjugial Love 73, 78, 79, 81

Divine Providence 328

Doctrine of the Lord 4, 42, 48

Doctrine of the Sacred Scripture 117

The Last Judgement 54

True Christian Religion 156, 275, 609, 625, 754, 761, 788


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 70, 176, 237, 411, 577, 650, 662, ...

Coronis (An Appendix to True Christian Religion) 2, 37

Scriptural Confirmations 4, 37

Skočit na podobné biblické verše

منشأ 40:8, 12, 18, 41:8, 14, 26, 28, 41, 43

رحيل 7:11

أعداد 12:6

سفر التثنية 10:17, 29:28

جوشوا 22:22

1 صموئيل 6:2

2 صموئيل 7:13, 16

1 ملوك 1:31

2 ملوك 5:15

1 سجلات 29:10

عزرا 1:2, 6:11

نحميا 9:5

استير 1:13, 3:2

مهنة 12:13, 18, 22

المزامير 2:6, 9, 96:4, 113:2, 136:26, 139:12, 147:5

الأمثال 2:6, 16:14

سفر الجامعة 8:1

أشعياء 28:16, 36:11, 47:12, 13

إرميا 25:1, 27:5, 6, 33:3

حزقيال 26:7

دانيال 1:6, 17, 2:6, 31, 36, 37, 48, 3:1, 9, 12, 29, 30, 4:2, 3, 4, 6, 14, 18, 19, 22, 5:7, 8, 10, 11, 13, 16, 18, 28, 6:7, 27, 7:4, 5, 6, 7, 13, 14, 15, 23, ...

حجي 2:22

ماثيو 3:2, 21:44

لوقا 1:33, 20:18

اعمال الرسل 3:12, 10:25, 14:13

الرومان 11:33

1 تيموثاوس 6:15, 16

العبرانيين 12:27

جوامع 1:5

وحي 1, 11:15, 12:8, 17:14, 19:15

Významy biblických slov

حلم
A dream, as in Genesis 20:3,signifies being somewhat obscure.

حلمت
A dream, as in Genesis 20:3,signifies being somewhat obscure.

دانيال
The book of Daniel follows after Ezekiel in the Old Testament. Daniel was a prophet during the early part of the captivity of the Jews...

بلطشاصر
The book of Daniel follows after Ezekiel in the Old Testament. Daniel was a prophet during the early part of the captivity of the Jews...

رأيت
The symbolic meaning of "seeing" is "understanding," which is obvious enough that it has become part of common language (think about it; you might see...

ضرب
To strike or smite, when used in the Bible, means to attack, harm or destroy, and is usually in reference to an attack on someone’s...

حقا
There's a great deal of talk in Swedenborg about "truth" as a concept – it's how we learn the Lord's will, what we must seek...

رئيس
‘Governors,’ as in Genesis 41:34, signify common or general things, because they govern over particular things. ‘Governors of Israel,’ as in Judges 5:9, signify the...

Zdroje pro rodiče a učitele

Zde uvedené položky jsou poskytnuty se svolením našich přátel z General Church of the New Jerusalem. Můžete prohledávat/procházet celou knihovnu kliknutím na odkaz this link.


 Daniel, Interpreter of Dreams
Project | Ages 11 - 17

 Nebuchadnezzar's Dream
A New Church Bible story explanation for teaching Sunday school. Includes lesson materials for Primary (3-8 years), Junior (9-11 years), Intermediate (12-14 years), Senior (15-17 years) and Adults.
Teaching Support | Ages over 3

 Nebuchadnezzar's Dream
Worship Talk | Ages 7 - 14

 Nebuchadnezzar's Dream
Color the picture of the statue seen in the dream.
Project | Ages 7 - 14

 Nebuchadnezzar’s Dream (3-5 years)
Project | Ages 4 - 6

 Nebuchadnezzar’s Dream (6-8 years)
Project | Ages 7 - 10

 Nebuchadnezzar’s Dream (9-11 years)
Project | Ages 11 - 14

 Overview of Daniel: A Man of Conscience for ages 3-14
Overview of a series of scripted lessons for the first six chapters of the book of Daniel. Suitable for Sunday schools, families and classrooms. Levels A, B and C provide materials for ages 3-14.
Sunday School Lesson | Ages 3 - 14


Přeložit: