Daniel 3

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1 Le Roi Nébucadnetsar fit une statue d'or, dont la hauteur était de soixante coudées, et la largeur de six coudées; et il la dressa dans la campagne de Dura, en la Province de Babylone.

2 Puis le Roi Nébucadnetsar envoya pour assembler les Satrapes, les Lieutenants, les Ducs, les Baillifs, les Receveurs, les Conseillers, les Prévôts, et tous les Gouverneurs des Provinces, afin qu'ils vinssent à la dédicace de la statue que le Roi Nébucadnetsar avait dressée.

3 Ainsi furent assemblés les Satrapes, les Lieutenants, les Ducs, les Baillifs, les Receveurs, les Conseillers, les Prévôts, et tous les Gouverneurs des Provinces, pour la dédicace de la statue que le Roi Nébucadnetsar avait dressée; et ils se tenaient debout devant la statue que le Roi Nébucadnetsar avait dressée.

4 Alors un héraut cria à haute voix, [en disant]: On vous fait savoir, ô peuples, nations, et Langues!

5 Qu'à l'heure que vous entendrez le son du cor, du clairon, de la harpe, de la saquebute, du psaltérion, de la symphonie, et de toute sorte de musique, vous ayez à vous jeter à terre, et à vous prosterner devant la statue d'or que le Roi Nébucadnetsar a dressée.

6 Et quiconque ne se jettera pas à terre et ne se prosternera point, sera jeté à cette même heure-là au milieu de la fournaise de feu ardent.

7 C'est pourquoi au même instant et sitôt que tous les peuples entendirent le son du cor, du clairon, de la harpe, de la saquebute, du psaltérion, et de toute sorte de musique, tous les peuples, les nations, et les Langues, se jetèrent à terre, et se prosternèrent devant la statue d'or que le Roi avait dressée.

8 Sur quoi certains Caldéens s'approchèrent en même temps, et accusèrent les Juifs.

9 Et ils parlèrent et dirent au Roi Nébucadnetsar : Roi, vis éternellement!

10 Toi Roi, tu as fait un Edit, que tout homme qui aurait ouï le son du cor, du clairon, de la harpe, de la saquebute, du psaltérion, de la symphonie, et de toute sorte de musique, se jetât à terre, et se prosternât devant la statue d'or;

11 Et que quiconque ne se jetterait pas à terre, et ne se prosternerait point, serait jeté au milieu de la fournaise de feu ardent.

12 Or il y a de certains Juifs que tu as établis sur les affaires de la Province de Babylone, [savoir] Sadrac, Mésac, et Habed-négo, et ces hommes-là, ô roi! n'ont point tenu compte de toi; ils ne servent point tes dieux, et ne se prosternent point devant la statue d'or que tu as dressée.

13 Alors le Roi Nébucadnetsar saisi de colère et de fureur, commanda qu'on amenât Sadrac, Mésac, et Habed-négo, et ces hommes-là furent amenés devant le Roi.

14 Et le Roi Nébucadnetsar prenant la parole leur dit : Est-il vrai, Sadrac, Mésac, et Habed-négo, que vous ne servez point mes dieux, et que vous ne vous prosternez point devant la statue d'or que j'ai dressée?

15 Maintenant n'êtes-vous pas prêts, au temps que vous entendrez le son du cor, du clairon, de la harpe, de la saquebute, du psaltérion, de la symphonie, et de toute sorte de musique, de vous jeter à terre, et de vous prosterner devant la statue que j'ai faite? Que si vous ne vous prosternez pas, vous serez jetés à cette même heure au milieu de la fournaise de feu ardent. Et qui est le Dieu qui vous délivrera de mes mains?

16 Sadrac, Mésac et Habed-négo répondirent, et dirent au Roi Nébucadnetsar : Il n'est pas besoin, que nous te répondions sur ce sujet.

17 Voici, notre Dieu, que nous servons, nous peut délivrer de la fournaise de feu ardent, et il nous délivrera de ta main, ô Roi!

18 Sinon, sache, ô Roi! que nous ne servirons point tes dieux, et que nous ne nous prosternerons point devant la statue d'or que tu as dressée.

19 Alors Nébucadnetsar fut rempli de fureur, et l'air de son visage fut changé contre Sadrac, Mésac, et Habed-négo; et prenant la parole, il commanda qu'on échauffât la fournaise sept fois autant qu'elle avait accoutumé d'être échauffée.

20 Puis il commanda aux hommes les plus forts et les plus vaillants qui fussent dans son armée, de lier Sadrac, Mésac, et Habed-négo, pour les jeter en la fournaise de feu ardent.

21 Et en même temps ces personnages-là furent liés avec leurs caleçons, leurs chaussures, leurs tiares, et leurs vêtements, et furent jetés au milieu de la fournaise de feu ardent.

22 Et parce que la parole du Roi était pressante, et que la fournaise était extraordinairement embrasée, la flamme du feu tua les hommes qui y avaient jeté Sadrac, Mésac, et Habed-négo.

23 Et ces trois personnages, Sadrac, Mésac, et Habed-négo, tombèrent tous liés au milieu de la fournaise de feu ardent.

24 Alors le Roi Nébucadnetsar fut tout étonné, et se leva promptement, et prenant la parole, il dit à ses Conseillers : N'avons-nous pas jeté trois hommes au milieu du feu tout liés? Et ils répondirent, et dirent au Roi : Il est vrai, ô Roi!

25 Il répondit, et dit : Voici, je vois quatre hommes déliés qui marchent au milieu du feu, et il n'y a en eux aucun dommage, et la forme du quatrième est semblable à un fils de Dieu.

26 Alors Nébucadnetsar s'approcha vers la porte de la fournaise de feu ardent; et prenant la parole, il dit : Sadrac, Mésac, et Habed-négo, serviteurs du Dieu souverain, sortez, et venez. Alors Sadrac, Mésac, et Habed-négo sortirent du milieu du feu.

27 Puis les Satrapes, les Lieutenants, les Gouverneurs, et les Conseillers du Roi, s'assemblèrent pour contempler ces personnages-là, et le feu n'avait eu aucune puissance sur leurs corps, et un cheveu de leur tête n'était point grillé, et leurs caleçons n'étaient en rien changés, et l'odeur du feu n'avait point passé sur eux.

28 [Alors] Nébucadnetsar prit la parole, et dit : Béni soit le Dieu de Sadrac, Mésac, et Habed-négo qui a envoyé son Ange, et a délivré ses serviteurs qui ont eu espérance en lui, et qui ont violé la parole du Roi, et ont abandonné leurs corps, pour ne servir aucun dieu que leur Dieu, et ne se prosterner point devant aucun autre.

29 De par moi donc est fait un Edit, que tout homme de quelque nation et Langue qu'il soit, qui dira quelque chose de mal convenable contre le Dieu de Sadrac, Mésac, et Habed-négo, soit mis en pièces, et que sa maison soit réduite en voirie, parce qu'il n'y a aucun autre Dieu qui puisse délivrer comme lui.

30 Alors le Roi avança Sadrac, Mésac, et Habed-négo dans la Province de Babylone.

  
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The Fiery Furnace      

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

The third chapter of Daniel follows the same pattern as the first two: Nebuchadnezzar begins by making threats against those who do not bow to his every whim, and ends with his humbly admitting the Lord's power.

The similarities between the dramatic vision of the statue in chapter two and actually building an image in chapter three are not, however, mere repetition. Close attention to the detail in this chapter will show how in its pursuit of domination the selfish side of human nature continues to try to dominate, even though we might consciously submit to the Lord.

This third chapter opens with a huge image created by Nebuchadnezzar. The actual dimensions are important, not because of their physical impact, but because of the spiritual concepts they contain. Similarly, the impossibility of it being made from gold should not interfere with the spiritual exposition of the verse. The literal sense of the story is important only as a means of bringing out the spiritual sense.

This entire image was made of gold. But like the head of the statue in the previous chapter, this is not the gold representing love to the Lord, but self love. Every good correspondence also has an opposite sense.

The statue is described as sixty cubits tall, and six cubits wide. The recurring number "six" takes meaning from its contrast to the number immediately following. "Seven" is a state of fullness and completeness—the Lord rested on the seventh day of creation, clean animals entered the ark in sevens, we should forgive others "up to seventy times seven." As seven contains this sense of completeness, six represents a state of incompleteness.

"Six" is often used to describe the process of regeneration, especially in the creation series, and in the Ten Commandments. In the six days of creation, people are tempted and in a state of conflict, which must be overcome for the person to regenerate (AC 8494, 8539:2, 8888). The conflict illustrated in this chapter is between our sense of selfishness and our emerging conscience.

The number sixty is the fullness of this conflict, as sixty is a six multiplied by ten. If six represents the conflicts of temptation, ten represents completeness (AC 3107, 4638, 8468, 9416), or fullness of that conflict.

Ideally, the states of goodness, truth and their mutual expression should be equal. The shape representing a regenerate person would be a perfect cube, as described by "the Holy City coming down from God out of heaven" (Revelation 21:2).

But Nebuchadnezzar's image vastly different from this ideal: it was tall and narrow — ten times taller than it was wide, and no depth is described. It comes across as one dimensional, disproportionate, its most compelling feature the gold from which it is made.

As in the second chapter, Nebuchadnezzar calls together his advisers: before, it was astrologers and wise men. In this chapter he calls together the governors of his kingdom: the satraps, administrators and so on. When the Word speaks of governors, it speaks of our loves, because we are ruled and governed by loves. The list here gives a hierarchy of loves from the top, or ruling loves, down to the lesser affections we have.
We are shown our state when that ruling love is Nebuchadnezzar: he dominates the scene, his word is law. He controls a vast empire and has absolute control over life and death. Thus Nebuchadnezzar can summon his governors and order them around with the same ease with which he called together the wise men and demanded the impossible from them.

At the sound of music, his whole empire was to fall down and worship the gold image erected by the king. Music is used as a means of summoning the rulers of the land because if those men represent our various loves and affections, so music speaks to our loves.

If Nebuchadnezzar represents our selfishness and love of control, the Chaldeans come into the picture as a confirmation of this selfishness. The essence of profanation—evil pretending to be good—is the misuse of goodness and truth for one's own ends. Any state of genuine good or truth resisting this misuse would come into conflict with it.

Thus the Chaldeans with great enthusiasm name Shadrach, Meshach and Abed-Nego who do not serve the king nor worship his golden image. By using their Babylonian names, they are refusing to recognize truth as coming from the Word. This is the very heart of profanation: to know something is from the Word, even to acknowledge it as such, and yet to deny it—just as those Chaldeans must have known that the three men were Jews, and that their Babylonian names were not truly their own. It is the ultimate denial of their identity, just as profanation is the ultimate denial of the Lord.

Nebuchadnezzar's life is first of military conquest and the expansion of his empire. This conquest comes with the dominion of religious things. Thus it was not out of character for him to command worship. As the love of self progresses, it demands greater and greater things, until it demands to be treated as the Lord Himself (AR 717).

"The evil of the love of self is not, as is generally thought, that external elation which is called pride, but it is hatred against the neighbor, and thence a burning desire for revenge, and delight in cruelty. These are the interiors of the love of self. Its exteriors are contempt for others in comparison with self, and an aversion to those who are in spiritual good, and this sometimes with manifest elation or pride, and sometimes without it. For one who holds the neighbor in such hatred, inwardly loves no one but himself and those whom he regards as making one with himself, thus he loves them in himself, and himself in them for the sole end of self" (AC 4750:5).

Each person in this world is capable of giving freedom to these feelings, and if we do, soon we find ourselves doing what Nebuchadnezzar did: demanding that people see the world through our own personal spectacles, and roundly damning them to hell if they do not.


As we saw earlier, Daniel represents the conscience developing in opposition to our selfish states. Conscience is the activity of truth leading and guiding our minds towards a life in harmony with the Lord's. The conscience, however, must be made up of individual truths, truths applicable to different parts of our lives. We have a set of truths to govern marriage, work ethic, social interaction, and so on.

These individual truths are Daniel's Hebrew companions. Each time we have seen them, they have stood on their belief in God, but each time at Daniel's leadership. This time they stand alone, willing to confront the imperial wrath and face death for their belief.

The consequences were, of course, dire. Nebuchadnezzar flew into a rage, demanding that the young men be cast into a fiery furnace, heated to seven times its normal heat. The young men were prepared to accept this punishment rather than retract their belief in the Lord.

Nebuchadnezzar tried to scare the three men by heating the furnace to hotter than normal, which well describes the actions of evil spirits in temptation who,

"act against the affections of truth that make the conscience: as soon as they perceive anything of conscience, of whatever kind, then from the falsities and failings in the man they form to themselves an affection; and by means of this they cast a shade over the light of truth, and so pervert it; or they induce anxiety and torture him" (AC 1820:4).

The time the young men spend in the furnace represents a state of temptation, which occurs for the sake of regeneration (AE 439). Most simply defined, temptation is a battle between two sides within us, where the natural, or selfish side is subdued. Up until then, selfishness is seen as simply being a part of us, the way we are (AC 1820). In temptation, this self-image is changed, and we learn to see ourselves in the light of heaven (AE 439).

The power of the evil spirits is greatly illusory. Just as Nebuchadnezzar fell back after resistance, so the spirits also withdraw when we resist them. The greatest temptation we face is believing the Lord is unable to help us in our times of great need. If we cling to the believe that He can and does give help, then facing our inner selfishness becomes less difficult. The image the men were commanded to worship was, after all, an immobile object of gold, disproportionate and one-dimensional. Our selfishness is like that: seemingly monolithic, and yet devoid of any real life. Its attractions fade when seen in the light of heaven. Spiritual resistance is not so difficult, and the results give strength:

"Victories are attended with the result that the malignant genii and spirits afterward dare not do anything; for their life consists in their being able to destroy, and when they perceive that a man is of such a character that he can resist then at the first onset they flee away, as they are wont to do when they draw near to the first entrance to heaven, for they are at once seized with horror and terror, and hurl themselves backward" AC 1820.

Nebuchadnezzar is brought to awareness and appreciation of the power of the Lord, this time, with his own senses. There is a power in his acquiescence after witnessing the four men in the fiery furnace that is far more dramatic than his incredulity after Daniel foretold the dream in chapter two. This time he actually saw the power of the furnace, so strong that those who cast the three men in were killed by its heat, yet he saw the three men walk out unscathed. This proved the power of God to him more than anything before.

We see something of this process in the final verses of Chapter three, where Nebuchadnezzar praises the Lord, showing a new humility impossible for him before. As a result, the affection of truth begins to rule in place of the former selfish loves. Thus we see Shadrach, Meshach and Abed-Nego promoted in the province of Babylon, presumably in place of the Babylonian satraps, administrators, governors, counselors, treasurers, judges, magistrates and all the officials of the province who responded to Nebuchadnezzar's call to worship the gold image.

Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 1326

The Last Judgement 54

The Inner Meaning of the Prophets and Psalms 174


Další odkazy Swedenborga k této kapitole:

Apocalypse Revealed 717

True Christian Religion 754


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 1029

Scriptural Confirmations 4, 37

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Významy biblických slov

Nébucadnetsar
Nebuchadnezzar was a powerful king of the Babylonian empire. His fiery furnace and his dreams of the great tree and of the great statue are...

soixante
'Sixty' means the full time and state of the implantation of truth in our minds.

six
Like most numbers in the Bible, "six" can have various meanings depending on context, but has a couple that are primary. When used in relation...

Les gouverneurs
‘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...

gouverneurs
‘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...

entendirent
Thanks to modern science, we now understand that hearing actually happens in the brain, not the ears. The ears collect vibrations in the air and...

servent
Generally speaking, those who are at lower levels of an organization serve those at higher levels. Bosses boss and their employees serve; coaches devise strategy...

dit
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

nous
Angels do give us guidance, but they are mere helpers; the Lord alone governs us, through angels and spirits. Since angels have their assisting role,...

Rempli
'To satiate' relates to the extent of a person's will, for good or evil.

Vêtements
Soft raiment,' as in Matthew 11:9, represents the internal sense of the Word.

Trois
The Writings talk about many aspects of life using the philosophical terms "end," "cause" and "effect." The "end" is someone’s goal or purpose, the ultimate...

servir
Generally speaking, those who are at lower levels of an organization serve those at higher levels. Bosses boss and their employees serve; coaches devise strategy...

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 Blessings: Worship of the Heart
Blessings to say at mealtime.
Activity | Ages over 7

 Correspondences of Fire
Illustration of three stories in the Word that relate to fire. (Quotations are the King James translation.)
Coloring Page | Ages 7 - 14

 Faith Conversations
Daniel stood up for his beliefs while captive in Babylon. Can you be true to your beliefs when talking to others about your faith?
Sunday School Lesson | Ages 11 - 17

 Fiery Furnace
Coloring Page | Ages 7 - 14

 Fiery Furnace Diorama
Use an oatmeal box and clay figures to make a diorama of the fiery furnace. 
Project | Ages 7 - 10

 Fiery Furnace Song Act It Out
Listen to a song and act out the story of Shadrach, Meshach and Abegnego in the fiery furnace.
Activity | Ages 3 - 7

 Fiery Furnace Wax Resist Picture
Draw the four men in the furnace with crayons or oil pastels, then use fire-colored watercolor paint to make the flames around them.
Project | All Ages

 Four in the Fiery Furnace
Coloring Page | Ages 7 - 14

 Four Men in the Fiery Furnace
Make finger puppets and a shoebox stage to retell the story
Project | Ages 7 - 9

 Nebuchadnezzar, the Golden Statue, and the Fiery Furnace
Worship Talk | Ages 7 - 14

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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

 Quotes: Worship of the Heart
Teaching Support | Ages over 15

 Shadrach, Meshach, and Abednego
Open the doors of the furnace to see the three men inside. Then hold the picture up to the light to see the fourth man—the angel sent from the Lord.
Project | Ages 3 - 6

 Shadrach, Meshach and Abed-Nego
A lesson for younger children with discussion ideas and a project.
Sunday School Lesson | Ages 4 - 6

 Shadrach, Meshach, and Abed-Nego
This lesson discusses a story from the Word and suggests projects and activities for young children.
Sunday School Lesson | Ages 4 - 6

 Shadrach, Meshach and Abed-Nego in the Fiery Furnace
Worship Talk | Ages 7 - 14

 The Angel in the Fiery Furnace
Use tissue paper and the included cutouts to make a picture of Shadrach, Meshach and Abednego with an angel in the fiery furnace to hang in a window.
Project | Ages 3 - 7

 The Fiery Furnace
Coloring Page | All Ages

 The Fiery Furnace
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

 The Fiery Furnace
Family lessons provide a worship talk and a variety of activities for children and teens..
Religion Lesson | Ages 4 - 17

 The Fiery Furnace
Worship Talk | Ages 4 - 6

 The Fiery Furnace
Sunday School Lesson | Ages 9 - 12

 The Fiery Furnace (3-5 years)
Use crayons to make a picture of the four men in the furnace, then use fire-colored watercolor paint to make the flames around them. 
Project | Ages 4 - 6

 The Fiery Furnace (6-8 years)
Project | Ages 7 - 10

 The Fiery Furnace (9-11 years)
Project | Ages 11 - 14

 The Fiery Furnace Jar
Make the fiery furnace with Shadrach, Meshach and Abednego in a small jar where the angel is revealed when you add an electric tea candle.
Project | Ages 7 - 10

 The Fiery Furnace (sheet music)
Song | Ages 4 - 14

 Walking in the Furnace
Reflect on times when feelings of anger or hatred threatened you, and think about who might be willing to “walk with you in the furnace” and help protect you?
Activity | Ages 11 - 18

 What the King Saw
As you draw the flames with orange and red crayons, you will reveal the four men in the fiery furnace
Project | Ages 9 - 12


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