Danilo 2

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1 A druge godine carovanja Navuhodonosorovog usni Navuhodonosor san, i uznemiri mu se duh i san ga prođe.

2 I reče car da dozovu vrače i zvezdare i gatare i Haldeje da kažu caru san njegov. I dođoše i staše pred carem.

3 I reče im car: Usnih san, i uznemiri mi se duh kako bih doznao šta sam snio.

4 A Haldeji rekoše caru sirski: Care, da si živ doveka! Pripovedi san slugama svojim, pa ćemo ti kazati šta znači.

5 A car odgovori i reče Haldejima: Zaboravio sam, ako mi ne kažete šta sam snio i šta znači, bićete isečeni i kuće će vaše biti bunjišta.

6 Ako li mi kažete šta sam snio i šta znači, dobićete od mene dare i poklone i veliku čast; kažite mi dakle šta sam snio i šta znači.

7 Odgovoriše opet i rekoše: Neka car pripovedi san slugama svojim, pa ćemo kazati šta znači.

8 Car odgovori i reče: Doista vidim da hoćete vremena da dobijete; jer vidite da sam zaboravio.

9 Ali ako mi ne kažete šta sam snio i šta znači, jedan vam je sud; jer ste se dogovorili da kažete preda mnom laž i prevaru dok se promeni vreme; zato kažite mi san, pa ću videti da mi možete kazati šta znači.

10 Odgovoriše Haldeji caru i rekoše: Nema čoveka na zemlji koji bi mogao kazati caru to šta ište; zato nijedan car ni knez ni vlastelin nije nikada iskao takvo šta od vrača ili zvezdara ili Haldejca.

11 I šta car ište vrlo je teško; niti ima drugog koji bi mogao kazati caru osim bogova, koji ne žive među ljudima.

12 Zato se car razljuti i razgnevi vrlo, i zapovedi da se pogube svi mudraci vavilonski.

13 I kad iziđe zapovest, te ubijahu mudrace, tražahu i Danila i drugove njegove da ih ubiju.

14 Tada Danilo odgovori mudro i razumno Ariohu zapovedniku stražarskom, koji beše izašao da ubija mudrace vavilonske;

15 Odgovori i reče Ariohu, vlastelinu carevom: Zašto je tako nagla zapovest od cara? Tada Arioh kaza stvar Danilu.

16 A Danilo otide i zamoli cara da mu ostavi vremena, pa će kazati caru šta san znači.

17 Potom otide Danilo kući svojoj, i kaza stvar Ananiji, Misailu i Azariji, drugovima svojim,

18 Da se mole za milost Bogu nebeskom radi te tajne, da ne bi poginuli Danilo i drugovi mu s ostalim mudracima vavilonskim.

19 I objavi se tajna Danilu, u noćnoj utvari; tada Danilo blagoslovi Boga nebeskog.

20 Progovori Danilo i reče: Da je blagosloveno ime Gospodnje od veka do veka; jer je Njegova mudrost i sila;

21 I On menja vremena i čase; smeće careve, i postavlja careve; daje mudrost mudrima i razum razumnima.

22 On otkriva šta je duboko i sakriveno, zna šta je u mraku, i svetlost kod Njega stanuje.

23 Tebe, Bože otaca mojih, hvalim i slavim, šta si mi dao mudrost i silu, i šta si mi objavio za šta Te molismo objaviv nam stvar carevu.

24 Tada otide Danilo k Ariohu, kog car beše odredio da pogubi mudrace vavilonske; i došav ovako mu reče: Ne gubi mudraca vavilonskih; izvedi me pred cara da kažem caru šta san znači.

25 Tada Arioh brže izvede Danila pred cara, i ovako mu reče: Nađoh čoveka između roblja Judinog, koji će kazati caru šta san znači.

26 A car progovori i reče Danilu, koji se zvaše Valtasar: Možeš li mi kazati san koji sam snio i šta znači?

27 Odgovori Danilo caru i reče: Tajnu koju car ište ne mogu kazati caru mudraci ni zvezdari ni vrači ni gatari.

28 Nego ima Bog na nebu koji otkriva tajne i javlja caru Navuhodonosoru šta će biti do kraja. San tvoj i šta ti je videla glava na postelji tvojoj ovo je:

29 Tebi, care, dođoše misli na postelji šta će biti posle, i Onaj koji objavljuje tajne pokaza ti šta će biti.

30 A meni se ova tajna nije objavila mudrošću koja bi u mene bila mimo sve žive, nego zato da se javi caru šta san znači i da doznaš misli srca svog.

31 Ti, care, vide, a to lik velik; velik beše lik i svetlost mu silna, i stajaše prema tebi, i strašan beše na očima.

32 Glava tom liku beše od čistog zlata, prsi i mišice od srebra, trbuh i bedra od bronze,

33 Noge mu od gvožđa, a stopala koje od gvožđa koje od zemlje.

34 Ti gledaše dokle se odvali kamen bez ruku, i udari lik u stopala bronzana i zemljana, i satre ih.

35 Tada se satre i gvožđe i zemlja i bronza i srebro i zlato, i posta kao pleva na gumnu u leto, te odnese vetar, i ne nađe mu se mesto; a kamen, koji udari lik, posta gora velika i ispuni svu zemlju.

36 To je san; a sada ćemo kazati caru šta znači.

37 Ti si, care, car nad carevima, jer ti Bog nebeski dade carstvo, silu i krepost i slavu,

38 I gde god žive sinovi ljudski, zveri poljske i ptice nebeske, dao ti je u ruke, i postavio te gospodarem nad svim tim. Ti si ona glava zlatna.

39 A nakon tebe nastaće drugo carstvo, manje od tvog; a potom treće carstvo, bronzano, koje će vladati po svoj zemlji.

40 A četvrto će carstvo biti tvrdo kao gvožđe, jer gvožđe satire i troši sve, i kao gvožđe što sve lomi, tako će satrti i polomiti.

41 A što si video stopala i prste koje od kala lončarskog koje od gvožđa, biće carstvo razdeljeno, ali će biti u njemu tvrđe od gvožđa, jer si video gvožđe pomešano s kalom lončarskim.

42 I što prsti na nogama behu koje od gvožđa koje od kala, carstvo će biti nešto jako, a nešto trošno.

43 A što si video gvožđe pomešano sa kalom lončarskim, to će se oni pomešati sa semenom čovečijim, ali neće prionuti jedan za drugog kao što se gvožđe ne može smešati s kalom.

44 A u vreme tih careva Bog će nebeski podignuti carstvo koje se do veka neće rasuti, i to se carstvo neće ostaviti drugom narodu; ono će satrti i ukinuti sva ta carstva, a samo će stajati do veka.

45 Kako si video gde se od gore odvali kamen bez ruku i satre gvožđe, bronzu, kao, srebro i zlato. Bog veliki javi caru šta će biti posle; san je istinit, i tumačenje mu verno.

46 Tada car Navuhodonosor pade na lice svoje, i pokloni se Danilu, i zapovedi da mu prinesu prinos i kad.

47 Car progovori Danilu i reče: Doista, vaš je Bog Bog nad bogovima i Gospodar nad carevima, i koji objavljuje tajne, kad si mogao otkriti ovu tajnu.

48 Tada car uzvisi Danila, i dade mu mnoge velike darove i učini ga gospodarem svoj zemlji vavilonskoj i poglavarem nad svim mudracima vavilonskim.

49 I Danilo izmoli u cara, te postavi nad poslovima zemlje vavilonske Sedraha, Misaha i Avdenaga, a Danilo osta na dvoru carevom.

  
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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:

Nebeske Tajne 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

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

Izlazak 7:11

Brojevi 12:6

Ponovljeni Zakon 10:17, 29:28

Isus Navin 22:22

1. Samuelova 6:2

2. Samuelova 7:13, 16

1. Kraljevima 1:31

2. Kraljevima 5:15

1. Dnevnika 29:10

Езра 1:2, 6:11

Nehemija 9:5

Jestira 1:13, 3:2

Jov 12:13, 18, 22

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

Poslovice 2:6, 16:14

Propovednik 8:1

Isaija 28:16, 36:11, 47:12, 13

Jeremija 25:1, 27:5, 6, 33:3

Jezekilj 26:7

Danilo 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, ...

Agej 2:22

Jevanðelje po Mateju 3:2, 21:44

Jevanðelje po Luki 1:33, 20:18

Dela apostolska 3:12, 10:25, 14:13

Poslanica Rimljanima 11:33

1. Timoteju Poslanica 6:15, 16

Poslanica Jevrejima 12:27

Jakovljeva Poslanica 1:5

Otkrivenje Jovanovo - Apokalipsa 1, 11:15, 12:8, 17:14, 19:15

Významy biblických slov

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

pred
In most cases, the meaning of "before" is pretty straightforward, both as a way of assessing relative time, and in its use meaning "in someone's...

lik
'An image' signifies falsities from self-derived intelligence.

tumačenje
'Interpretations,' as in Genesis 40:22, signify prediction.

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.


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