UDaniel 2

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1 Ngomnyaka wesibini uNebhukadenetsare engukumkani, uNebhukadenetsare waphupha amaphupha, wakhathazeka umoya wakhe, waphelelwa bubuthongo.

2 Ukumkani wathi makubizwe izazi, nabakhwitsi, nabakhafuli, namaKaledi, bamxelele ukumkani amaphupha akhe. Beza ke bema phambi kokumkani.

3 Wathi ukumkani kubo, Ndiphuphe iphupha; umoya wam ke ungqungela ukulazi iphupha elo.

4 AmaKaledi athetha ke kukumkani ngesiAram, athi, Kumkani, yidla ubomi ngonaphakade! Balawulele abakhonzi bakho iphupha elo; sokuxelela ukutyhilwa kwalo.

5 Waphendula ukumkani, wathi kumaKaledi, Ilizwi lam malazeke; ukuba anithanga nindazise iphupha elo, nokutyhilwa kwalo, niya kwenziwa iziqwenga, izindlu zenu zenziwe indawo ekuyiwa kuyo endle.

6 Ukuba nithe nalixela iphupha elo, nokutyhilwa kwalo, nozuza kum izipho, nemivuzo, nembeko enkulu; ngako oko ndixeleleni iphupha, nokutyhilwa kwalo.

7 Aphendula okwesibini athi, Ukumkani makabalawulele abakhonzi bakhe iphupha elo; sokuxelela ukutyhilwa kwalo.

8 Ukumkani waphendula wathi, Ndiyazi ngokunyanisekileyo, ukuba ninga ningazuza ixesha, ngenxa enokuba nibona ukuba seliwisiwe ilizwi lam.

9 Ukuba ke anithanga nindazise iphupha, mnye umthetho kuni; ngokuba nibhunge ngokuthetha amazwi angamanga, onakalisayo, phambi kwam, lide ixesha libe lilimbi. Ngako oko ndityeleni iphupha elo, ndazi ke ukuba nondixelela ukutyhilwa kwalo.

10 Aphendula amaKaledi phambi kokumkani, athi, Akukho mntu phezu kwehlabathi unokuyixela le nto kakumkani; ngenxa yokuba akukho kumkani mkhulu, unegunya, wakha wabuza into enjalo kuzo zonke izazi, nabakhwitsi, namaKaledi.

11 Ke loo nto ayifunayo ukumkani inqabile; akukho namnye unokuyixela phambi kokumkani, ingengabo oothixo abakhaya lingekhoyo kwizinto eziyinyama.

12 Ngenxa yoko waqumba ukumkani, waba noburhalarhume obukhulu, wathi mazitshatyalaliswe zonke izilumko zaseBhabheli.

13 Kwaphuma umthetho wokuba mazibulawe izilumko. Bamfuna ke uDaniyeli namakholwane akhe, ukuba bababulale.

14 Waza waphendula ngecebo nangengqondo uDaniyeli kuAriyoki, umthetheli wabasiki bokumkani, obephume weza kubulala izilumko zaseBhabheli.

15 Waphendula wathi kuAriyoki, obenegunya lakomkhulu, Yini na ukuba kuphume umthetho onje ukuba bukhali kukumkani? Waza uAriyoki wamazisa uDaniyeli le nto.

16 UDaniyeli wangena, wacela ukumkani ukuba amphe ixesha, ukuba anuxelele ukumkani ukutyhilwa kwephupha elo.

17 Waza uDaniyeli waya endlwini yakhe, wayazisa ooHananiya, noMishayeli, noAzariya, amakholwane akhe, le nto;

18 ukuze bacele imfesane kuThixo wamazulu ngenxa yale mfihlakalo, ukuze bangatshatyalaliswa uDaniyeli nama kholwane akhe, kunye nezinye izilumko zaseBhabheli.

19 Waza wayityhilelwa uDaniyeli loo mfihlakalo ngombono wasebusuku. Waza uDaniyeli wambonga uThixo wamazulu.

20 Wasusela uDaniyeli wathi, Malibongwe igama likaThixo, kususela kunaphakade kude kuse ephakadeni; ngokuba ubulumko nobugorha bona bobakhe.

21 Yena uyawaguqula ke amaxesha neminyaka; uguzula ookumkani, amise ookumkani; unika ubulumko kwizilumko, unika ukwazi kwabakwaziyo ukuqonda.

22 Yena utyhila izinto ezinzulu nezisitheleyo; uyakwazi okusebumnyameni, ukukhanya kuhleli kuye.

23 Ndiya kubulela, Thixo woobawo, ndikuncoma, kuba undinike ubulumko nobugorha, wandazisa kalokunje oko sibe sikucela kuwe; ngokuba usazisile ngokunje le nto yokumkani.

24 Ngenxa yoko uDaniyeli wangena waya kuAriyoki, lowo ubemiswe ngukumkani ukuba atshabalalise izilumko zaseBhabheli. Waya ke, wathi kuye, Musa ukuzitshabalalisa izilumko zaseBhabheli; ndise kukumkani; ndomxelela ukumkani ukutyhilwa kwephupha elo.

25 Waza uAriyoki wamzisa uDaniyeli ngobungxamo kukumkani, wathi kuye, Ndifumene indoda koonyana baseluthinjweni lwakwaYuda, eya kumazisa ukumkani ukutyhilwa kwephupha elo.

26 Waphendula ukumkani, wathi kuDaniyeli, ogama linguBheletshatsare, Unako na ukundazisa iphupha endilibonileyo, nokutyhilwa kwalo?

27 Waphendula uDaniyeli phambi kokumkani, wathi, Imfihlakalo ayibuzayo ukumkani, azinako ukumxelela ukumkani izilumko, nabakhwitsi, nezazi, namatola.

28 Kodwa ke kukho uThixo emazulwini, ozityhilayo iimfihlakalo, onokumazisa ukumkani uNebhukadenetsare okuya kubakho ekupheleni kwemihla. Iphupha lakho, nemibono yentloko yakho esililini sakho, nantsi:

29 Wena kumkani, izicamango zakho zathi tyaba kuwe esililini sakho, zokuya kubakho emveni koku; lowo ke uzityhilayo iimfihlakalo uyakwazisa okuya kubakho.

30 Mna le mfihlakalo, ukuyityhilelwa kwam, akungenxa yabulumko ndingaba ndinabo ngaphezu kwabo bonke abaphilileyo; kungenxa yokuze aziswe ukumkani ukutyhilwa kwalo, uzazi izicamango zentliziyo yakho.

31 Wena kumkani, wabe ubona, nango umfanekiso omkhulu. Loo mfanekiso ubumkhulu, nokubengezela kwawo kwancamisa, umi phambi kwakho; imbonakalo yawo ibisoyikeka.

32 Loo mfanekiso, intloko yawo ibiyigolide elungileyo, isifuba sawo neengalo zawo ziyisilivere, isisu sawo namanqe awo elubhedu, imilenze yawo isisinyithi;

33 iinyawo zawo, ngenxalenye zisisinyithi, ngenxalenye ziludongwe.

34 Wawubona, kwada kwazithwebula ilitye, kungengazandla; labetha emfanekisweni, ezinyaweni zawo zesinyithi nodongwe, lazicola.

35 Zaza ke zacoleka kwakanye isinyithi, nodongwe, nobhedu, nesilivere, negolide, zaba njengomququ wezanda zasehlotyeni; wemka nazo umoya, azafunyanelwa ndawo. Ilitye elo, libethileyo emfanekisweni, laba yintaba enkulu, lazalisa ihlabathi lonke.

36 Lilo elo iphupha; ukutyhilwa kwalo sokuxela phambi kokumkani.

37 Wena kumkani, kumkani wookumkani, uThixo wamazulu ukunike ubukumkani, namandla, nokomelela, nozuko;

38 ezindaweni zonke ke, apho kuhleli khona into engumntu, amarhamncwa asendle neentaka zezulu uzinikele esandleni sakho, wakwenza wanegunya kuzo zonke: intloko yegolide le nguwe.

39 Emveni kwakho, kuya kuvela obunye ubukumkani obuphantsi kunawe, nobunye ubukumkani besithathu bobhedu, obuya kuba negunya ehlabathini lonke.

40 Nobesine ubukumkani buya kuba njengesinyithi ukomelela, ngenxa enokuba isinyithi sizicola sizithi nkumenkume izinto zonke; boba njengesinyithi ukuzicola nokuzithi nkumenkume izinto zonke.

41 Wazibonayo nje iinyawo neenzwane, beziludongwe lombumbi ngenxalenye, zisisinyithi ngenxalenye, bubukumkani obuya kuba bobahlukeneyo; kobakho ubulukhuni besinyithi kubo; ngenxa enokuba ubusibona sisinyithi sixutywe nodongwe oluludaka.

42 Iinzwane zeenyawo zisisinyithi njengenxalenye, ziludongwe njengenxalenye, ubukumkani buya kuthi bomelele ngenxalenye, bube nkumenkume ngenxalenye.

43 Wasibonayo nje isinyithi sixutywe nodongwe lodaka, baya kuzixuba nembewu yento engumntu; kodwa abayi kunamathelana, yabona, kwanjengokuba isinyithi singaxubeki nodongwe.

44 Ngemihla yabo kumkani, uThixo wamazulu uya kumisa ubukumkani obungayi konakala naphakade. Obo bukumkani abuyi kusala nabantu bambi; buya kuzicola buzigqibe zonke ezo zikumkani, bona bume ngonaphakade.

45 Ngenxa enokuba wabonayo, ukuba ilitye lazithwebula entabeni, kungengazandla, lasicola isinyithi, nobhedu, nodongwe, nesilivere, negolide, uThixo omkhulu umazisile ukumkani okuya kubakho emveni koku; iphupha liqinisekile, ukutyhilwa kwalo kuyinyaniso.

46 Waza ukumkani uNebhukadenetsare wawa ngobuso bakhe, waqubuda kuDaniyeli, wathi, makathululelwe iminikelo yokudla, aqhunyiselwe amavumba athozamisayo.

47 Ukumkani wamphendula uDaniyeli, wathi, Okwenyaniso, uThixo wenu nguThixo woothixo, yiNkosi yookumkani, ngumtyhili weemfihlakalo: uthe waba nako nje wena ukuyityhila le mfihlakalo.

48 Waza ukumkani wamenza mkhulu uDaniyeli, wampha izipho ezikhulu zazininzi, wamenza waba negunya phezu kwelizwe lonke laseBhabheli, waba ngumongameli omkhulu wezilumko zonke zaseBhabheli.

49 UDaniyeli wacela kukumkani; yena wamisa enkonzweni yokuphatha ilizwe laseBhabheli ooShadraki, noMeshaki, noAbhede-nego. Ke yena uDaniyeli waba sesangweni lokumkani.

  

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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:

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

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

IEksodus 7:11

Amanani 12:6

IDuteronomi 10:17, 29:28

Yoshuwa 22:22

1 Samuweli 6:2

2 Samuweli 7:13, 16

1 Kumkani 1:31

2 Kumkani 5:15

EyokuQala yeziKronike 29:10

UEzra 1:2, 6:11

UNehemiya 9:5

UEstere 1:13, 3:2

Umsebenzi 12:13, 18, 22

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

ImiZekeliso 2:6, 16:14

INtshumayeli 8:1

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

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

UHezekile 26:7

UDaniel 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, ...

UHagayi 2:22

UMateyu 3:2, 21:44

NguLuka 1:33, 20:18

Izenzo zaBapostile 3:12, 10:25, 14:13

KwabaseRoma 11:33

1 kuTimoti 6:15, 16

Hebhere 12:27

James 1:5

IsiTyhilelo 1, 11:15, 12:8, 17:14, 19:15

Významy biblických slov

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

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

Umoya
Because a nearer and stronger divine influx through the heavens disperses truths among the wicked, 'wind' signifies this dispersion of truth and the resulting conjunction...

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

ngonaphakade
It is hard for us to conceive this, but time does not exist in spiritual reality. Time is an aspect of physical reality that no...

UNebhukadenetsare
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...

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

yabona
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...

uthe
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...

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