ダニエル書 6

Studovat vnitřní smysl

           

1 ダリヨスは全国を治めるために、その国に百二十人の総督を立てることをよしとし、

2 また彼らの上に人の総監を立てた。ダニエルはそのひとりであった。これは総督たちをして、この人の前に、その職務に関する報告をさせて、王に損失の及ぶことのないようにするためであった。

3 ダニエルは彼のうちにあるすぐれた霊のゆえに、他のすべての総監および総督たちにまさっていたので、王は彼を立てて全国を治めさせようとした。

4 そこで総監および総督らは、国事についてダニエルを訴えるべき口実を得ようとしたが、訴えるべきなんの口実も、なんのとがをも見いだすことができなかった。それは彼が忠信な人であって、その身になんのあやまちも、とがも見いだされなかったからである。

5 そこでその人々は言った、「われわれはダニエルの神の律法に関して、彼を訴える口実を得るのでなければ、ついに彼を訴えることはできまい」と。

6 こうして総監と総督らは、王のもとに集まってきて、王に言った、「ダリヨス王よ、どうかとこしえに生きながらえられますように。

7 国の総監、長官および総督、参議および知事らは、相はかって、王が一つのおきてを立て、一つの禁令を定められるよう求めることになりました。王よ、それはこうです。すなわち今から三十日の間は、ただあなたにのみ願い事をさせ、もしあなたをおいて、神または人にこれをなす者があれば、すべてその者を、ししの穴に投げ入れるというのです。

8 それで王よ、その禁令を定め、その文書に署名して、メデアとペルシャの変ることのない法律のごとく、これを変えることのできないようにしてください」。

9 そこでダリヨス王は、その禁令の文書に署名した。

10 ダニエルは、その文書の署名されたことを知って家に帰り、二階のへやの、エルサレムに向かって窓の開かれた所で、以前からおこなっていたように、一日に三度ずつ、ひざをかがめて神の前に祈り、かつ感謝した。

11 そこでその人々は集まってきて、ダニエルがその神の前に祈り、かつ求めていることを見たので、

12 彼らは王の前にきて、王の禁令について奏上して言った、「王よ、あなたは禁令に署名して、今から三十日の間は、ただあなたにのみ願い事をさせ、もしあなたをおいて、神または人に、これをなす者があれば、すべてその者を、ししの穴に投げ入れると、定められたではありませんか」。王は答えて言った、「その事は確かであって、メデアとペルシャの法律のごとく、変えることのできないものだ」。

13 彼らは王の前に答えて言った、「王よ、ユダから引いてきた捕囚のひとりである、かのダニエルは、あなたをも、あなたの署名された禁令をも顧みず、一日に三度ずつ、祈をささげています」。

14 王はこの言葉を聞いて大いに憂え、ダニエルを救おうと心を用い、日の入るまで、彼を救い出すことに努めた。

15 時にその人々は、また王のもとに集まってきて、王に言った、「王よ、メデアとペルシャの法律によれば、王の立てた禁令、または、おきては変えることのできないものであることを、ご承知ください」。

16 そこで王は命令を下したので、ダニエルは引き出されて、ししの穴に投げ入れられた。王はダニエルに言った、「どうか、あなたの常に仕える神が、あなたを救われるように」。

17 そして一つの石を持ってきて、穴の口をふさいだので、王は自分の印と、大臣らの印をもって、これに封印した。これはダニエルの処置を変えることのないようにするためであった。

18 こうして王はその宮殿に帰ったが、その夜は食をとらず、また、そばめたちを召し寄せず、全く眠ることもしなかった。

19 こうして王は朝まだき起きて、ししの穴へ急いで行ったが、

20 ダニエルのいる穴に近づいたとき、悲しげな声をあげて呼ばわり、ダニエルに言った、「生ける神のしもべダニエルよ、あなたが常に仕えている神はあなたを救って、ししの害を免れさせることができたか」。

21 ダニエルは王に言った、「王よ、どうか、とこしえに生きながらえられますように。

22 わたしの神はその使をおくって、ししの口を閉ざされたので、ししはわたしを害しませんでした。これはわたしに罪のないことが、神の前に認められたからです。王よ、わたしはあなたの前にも、何も悪い事をしなかったのです」。

23 そこで王は大いに喜び、ダニエルを穴の中から出せと命じたので、ダニエルは穴の中から出されたが、その身になんの害をも受けていなかった。これは彼が自分の神を頼みとしていたからである。

24 王はまた命令を下して、ダニエルをあしざまに訴えた人々を引いてこさせ、彼らをその妻子と共に、ししの穴に投げ入れさせた。彼らが穴の底に達しないうちに、ししは彼らにとびかかって、その骨までもかみ砕いた。

25 そこでダリヨス王は全世界に住む諸民、諸族、諸国語の者に詔を書きおくって言った、「どうか、あなたがたに平安が増すように。

26 わたしは命令を出す。わが国のすべての州の人は、皆ダニエルの神を、おののき恐れなければならない。彼は生ける神であって、とこしえに変ることなく、その国は滅びず、その主権は終りまで続く。

27 彼は救を施し、助けをなし、天においても、地においても、しるしと奇跡とをおこない、ダニエルを救って、ししの力をのがれさせたかたである」。

28 こうして、このダニエルはダリヨスの世と、ペルシャ人クロスの世において栄えた。

  

   Studovat vnitřní smysl

Daniel in the Lions' Den      

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

Henry Ossawa Tanner (United States, Pennsylvania, Pittsburgh, 1859 - 1937) 
Daniel in the Lions' Den, 1907-1918. Painting, Oil on paper mounted on canvas, 41 1/8 x 49 7/8 in.

Darius was the king of Babylon. This means that his correspondence falls into the same category as Nebuchadnezzar and Belshazzar. Babylon, as we have seen many times, describes the love of ruling over other people from a love of self. Nebuchadnezzar represents the falsification of the Word and destruction of truth (AR 47) which draws its strength from an unbridled love of self. As his story unfolds, we see the impact of truth both on the love of self, bringing it into order, and the recognition of the Lord and His Word. In first four chapters, Nebuchadnezzar declines while Daniel ascends.

The final verse of chapter five tells us that Darius was sixty two years old when he came upon the throne of Babylon. Age in the Word always indicates state, and the number of years are the qualities of that particular state. So this age is an insight into the character of this new king.

As we saw in Chapter three, six represents a state of incompleteness, and has the same meaning as "two" (AC 900)—and for the same reason: it is one less than a number signifying completeness. Two comes before three as six comes before seven. Both "three" and "seven" represent completeness, for example, the Lord was in the tomb for three days, or the trinity of Father, Son and Holy Spirit. The number seven is similar: after creation the Lord rested on the seventh day, and in the Ten Commandments we are instructed to obey that day and keep it holy. "Six" falls just short of this representation of perfection, and so illustrates a state of imperfection.

The picture of Darius begins to emerge as states laying the ground work of faith and goodness, as we put to rest the overt evil depicted by Belshazzar. Initially these states are weak, for they belong to our early regeneration. The root cause of the weakness should not be forgotten: Darius, by killing Belshazzar became the king of Babylon, thus representing our love of self.

But he is different from his predecessors: Nebuchadnezzar progressed in his understanding and appreciation of the Lord’s power, Belshazzar did not. Darius completes the story of Nebuchadnezzar, the chastised love of self. Selfishness is humbled in Darius: he places Daniel at the very head of his government, second only to himself. The implications of this accolade should not be lost: since selfishness is only subdued by the conscience, the conscience needs to become the prime motivator in our feelings, thoughts, and actions.

"Wise men" and "governors" are a theme in the first half of the book of Daniel. While usually failing, these are the first people kings seek advice from. They represent our habitual thoughts (the wise men) and loves (the governors) under our central selfishness. In this chapter, Darius divided his kingdom into one hundred and twenty provinces, each ruled by a "satrap" or governor.

In the internal sense, these officials represent the thoughts and affections springing from the central or ruling love. Darius, like Nebuchadnezzar and Belshazzar before him, was a king of Babylon, and thus represents our love of self, but a love of self under control. So the satraps represent the affections springing from this love.

The number "one hundred and twenty" is another compound number describing the affections represented by the satraps. In a perfect square, like the number one hundred, the length and breadth are fully equal. Thus the quality of goodness and truth is the same. Ten represents states of remains, or states of goodness and truth implanted in the human mind by the Lord. Ten multiplied by ten doubles this meaning—fullness of remains (AC 1988 [2]).

For "one hundred and twenty" we must add the final twenty. Twenty is ten times two. As we saw earlier, two represents the state before completeness, the necessary turmoil to achieve that completeness (AC 900). Yet the number two also describes the state of conjunction, where goodness and truth are brought into harmony through the trials and temptations of life.

So the one-hundred twenty satraps symbolize the approaching states of regeneration, where the love of self has been somewhat purified of the profanation, represented by Belshazzar. They mark progress in human regeneration. The truths we learn, represented by Daniel, find fuller expression in daily life.

Darius’ reign is one of promise, which is developed even further: over these one hundred and twenty satraps, Darius appointed three "presidents," of whom Daniel was the first. Daniel would control the land, the satraps would report to him, and he would rule as the de facto ruler of Babylon. This is a long way from the captive boy led out of Jerusalem—it is a long way from the first stirrings of conscience, to the point where our lives are firmly under the guidance and control of the conscience. Daniel’s appointment to this post of authority is a clear promise of victory for truth in our minds, if we are willing to listen to its leading, allowing it to humble and judge us, as Nebuchadnezzar and Belshazzar were humbled and judged.

The satraps, seeing Daniel’s exalted position, plotted against him. When they could find nothing personally wrong with him, they planned to use his devotion to the Lord to undermine him. This is the essential point of conflict between our conscience and our love of self. Even when the love of self has been subdued, it still retains a tendency to exalt itself. There is something in us which causes us to look back with fondness to the days before we were fighting selfishness, a memory that can be fleeting, yet powerful. It is in that moment when we are vulnerable to temptation. This kind of weakness allows the thoughts and attitudes from selfishness to reassert themselves. We fall back into our old ways.

In these circumstances, though it may not seem so at the time, we are setting ourselves over God—we convince ourselves that our needs, our wants, our desires are more important than anything else. In what might later seem like a moment of spiritual madness, we set aside our conscience and embrace a concept, and attitude, an action we know to be wrong. Like Darius, we have been seduced by pride.

In temptation, our loves give us comfort. If we love goodness, truth, and doing the right thing, then those loves cannot be undermined by temptation. Love forms the basis of our spiritual lives, and if it is good, then it offers us a tranquility of mind and strength of spirit to overcome the temptation. Thus Daniel’s home, where he fled in the face of Darius’ unreasonable demand, is an image of our loves.

If a house represents our loves, then the chambers in the house are the good things springing from those loves (AC 3900). We cannot divorce good thoughts, feelings, and activities from our loves, for love permeates throughout our whole being once we have been regenerated. In temptation we take solace in these, we have to remind ourselves of the progress we have made, that the Lord in His mercy has given us the ability to turn our backs on the pure selfishness which nearly destroys us.

So Daniel knelt facing Jerusalem, his home city, which represents the church in us: the ability to humble and submit ourselves to the Lord. To kneel is a sign of humility and adoration. It contains a recognition of the Lord’s power over our lives.

But it is easy for our selfishness to make ridiculous demands on us, things which would bind the conscience and make it ineffective, things which go against the grain of our concept of truth. Having laid this trap for our conscience, we begin the process of pointing out its non-compliance. How often we tell ourselves we should do this or that, even though we know it is wrong. When our conscience pricks us, and reminds us of the truth, we turn away.

It is so easy to see only the immediate and positive benefits to ourselves, just as Darius must have felt so pleased that no one would ask a favor of any man or god, other than himself. In a country with thousands of household gods, this would have been the epitome of power. How long did it last? How long does any evil last? Many evils give only momentary pleasures before the effects begin to make themselves felt. Adultery, murder, theft, hatred, and revenge only last as long as given vent. Then we have the damage to contend with: guilt, fear, loss of prestige or esteem, loss of love, loss of friends.

The story of Daniel in the lions’ den is one of the best known in the Word. On the surface it tells the story of courage, deliverance and the defeat of pride. In the internal sense it tells of the final battle between selfishness and conscience. Every detail has meaning.

In the Word the image of a lion is used in connection with the Lord. He is the Lion of the tribe of Judah who was able to open the sealed scroll in the book of Revelation. He is the lion who roars as He comes to fight for Mount Zion (Isaiah 31:4). Thus the Lord as a lion illustrates His great love for fighting against the evils which infest humanity, and preserving us from them.

In this case, the lions change meaning from beautiful strength to fight against evil and falsity from the Lord’s power, to the "desperate boldness" springing from intense self love. Since self love is bolstered and supported by false reasoning, the den was sealed with a great stone.

The night the king passed in despair represents obscurity, a vital part of temptation (AC 1787, 2694, 7166). Temptations are characterized by doubt about the Lord’s presence, and whether regeneration is actually possible (AC 2334). The doubt begins mildly, but increases in time.

Just as the weeping women found the Lord’s tomb empty, guarded by an angel, so Darius found Daniel alive and well in the midst of the lions. This is a resurrection of sorts, for Daniel should not have survived the ordeal, and would not have survived but for an angel who had shut the lions’ mouths.

All through temptations, the Lord is at our side. He protects our good loves, our conscience, our very desire for regeneration. Divine Providence is always striving to lead us out of temptation, into the fullness and joy of the Lord’s kingdom. This can only happen if we are willing to undergo the temptation. These never take place for their own sake, but for our spiritual development.

Once we have made our decision to submit to the Lord, like Darius in the night, He sets us free from the bondage of temptation. When Darius found Daniel safe, he commanded him brought out of the lions’ den. Then the satraps, who had conjured up and manipulated this near tragedy, were cast into the den. This action, cruel on the surface, reflects the casting away of our final selfish loves.

The aim of the conscience is to bring us to the recognition that God is king. This is a story of victory. We need to know the baser side of our lives, when selfishness runs rampant. Unless we know who we are, we cannot change. Knowledge gives the power to change. Knowledge from the Word forms a plane in our minds into which the Lord can flow. His presence makes a difference to the way we act and react, think and feel. The Daniel side of our character is the means of our salvation, and as the Lord protected the historic Daniel, so He protects and guards our spiritual conscience, making sure it is strong enough to challenge us on points of selfishness, and powerful enough a presence to lead us into the states of blessedness and peace which are His kingdom.

Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 1326, 10412

The Inner Meaning of the Prophets and Psalms 177


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 2788

Apocalypse Revealed 717

True Christian Religion 292, 754


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 1029

Jiný komentář

  Příběhy:



Skočit na podobné biblické verše

創世記 41:38

申命記 19:19

サムエル記上 17:26

列王記上 8:48

エズラ記 4:22

エステル記 1:19, 3:8, 7:10

ヨブ記 5:19

詩編 7:15, 9:16, 18:21, 28:2, 37:32, 59:5, 77:15, 94:21, 119:164, 145:13

箴言 11:8

エレミヤ書 10:10, 32:20, 38:5, 6, 51:28, 50

哀歌 3:53

ダニエル書 1:6, 2:4, 44, 3:8, 11, 12, 26, 28, 29, 4:31, 5:12, 6:7, 22, 9:1, 11:1

マタイによる福音書 6:6, 27:66

マルコによる福音書 6:26

使徒言行録 10:9, 12:11, 14:15, 24:16

コリントの信徒への手紙一 4:2

テモテへの手紙二 17

ハバクク書 11:33

ヨハネの黙示録 4:9

Významy biblických slov


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...

知事
‘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...

三度
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...

見た
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...

仕える
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...

自分の
In many cases, the spiritual meaning of "own," both as a verb and as an adjective, is relatively literal. When people are described as the...

いう
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...

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.


 Close the Lion's Mouth
Color the lion, then fold to close its mouth as you retell the story.
Project | Ages 4 - 10

 Daniel and Lions
Coloring Page | Ages 7 - 14

 Daniel and the Lions’ Den
A lesson for younger children with discussion ideas and a project.
Sunday School Lesson | Ages 4 - 6

 Daniel Delivered from the Lions
Worship Talk | Ages 7 - 14

 Daniel: God Is My Judge
Worship Talk | Ages over 18

 Daniel in the Lions' Den
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

 Daniel in the Lions' Den
Spiritual tasks offer a reflection on a Biblical story and suggest a task for spiritual growth.
Activity | Ages over 18

 Daniel in the Lions’ Den
Coloring Page | Ages 7 - 14

 Daniel in the Lions’ Den
We need to place our trust in the power of the Lord.
Worship Talk | Ages over 18

 Daniel in the Lions’ Den
This lesson discusses a story from the Word and suggests projects and activities for young children.
Sunday School Lesson | Ages 4 - 6

 Daniel in the Lions’ Den
Lesson outline provides teaching ideas with questions for discussion, projects, and activities.
Sunday School Lesson | Ages 7 - 10

 Daniel in the Lions’ Den (3-5 years)
Project | Ages 4 - 6

 Daniel in the Lions’ Den (6-8 years)
Project | Ages 7 - 10

 Daniel in the Lions’ Den (9-11 years)
Project | Ages 11 - 14

 Daniel in the Lions' Den Diorama
Project | Ages 4 - 10

 Daniel in the Lions' Den Retold
Story | All Ages

 Daniel in the Lions' Den Sequencing Activity
Cut the story strips for sequencing by one or more children
Activity | Ages 7 - 14

 Daniel in the Lions' Den Story Line
Make a story line reflecting your perspective on whether the events in this story are happy, sad, or “neutral.”
Activity | Ages 7 - 14

 Daniel (sheet music)
Song | Ages 4 - 14

 Daniel’s Protection
Bad things do happen and they happen to good people as well as bad, so the Divine protection does not mean immunity from bodily harm. But Divine protection is a very real thing.
Worship Talk | Ages over 18

 Daniel Worships the Lord
An illustrated story about Daniel's faithfulness to God and how he was protected in the lion's den.
Story | Ages 4 - 6

 Dramatize the Story of Daniel in the Lions' Den
Retell the story while the children act it out. Have the angel go to all of the lions to "shut" their mouths.
Activity | Ages up to 6

 False Teeth
Use this picture of a lion roaring, to write a true idea and then a false idea that wants to "tear" at our understanding of the truth.
Activity | Ages 15 - 17

 In the Lions' Den
Coloring Page | Ages 7 - 14

 Jigsaw Puzzle: Daniel in the Lions' Den
Print and cut out the color pieces of a jigsaw puzzle showing an angel protecting Daniel from the lions.
Project | Ages 4 - 10

 King Darius, Daniel, and Me
Explore how the Lord helped both King Darius and Daniel, and how he helps us.
Activity | Ages 15 - 17

 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

 Quotes: The Lord Protects Us
Teaching Support | Ages over 15

 The Lions’ Den
Worship Talk | Ages 7 - 14


Přeložit: