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Daniel 4

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1 Kong Nebukadnesar til alle folk, ætter og tungemål som bor på den hele jord: Alt godt bli eder i rikt mål til del

2 De tegn og under som den høieste Gud har gjort mot mig, har jeg funnet for godt å kunngjøre.

3 Hvor store er ikke hans tegn, hvor mektige hans under! Hans rike er et evig rike, og hans herredømme varer fra slekt til slekt.

4 Jeg, Nebukadnesar, satt i god ro i mitt hus, levde lykkelig i mitt palass.

5 Da hadde jeg en drøm; den forferdet mig, og tankene på mitt leie og synene i mitt indre skremte mig.

6 Og det blev av mig utstedt det bud at alle Babels vismenn skulde føres inn for mig, forat de skulde kunngjøre mig drømmens uttydning.

7 Da kom tegnsutleggerne, åndemanerne, kaldeerne og sannsigerne inn, og jeg fortalte dem drømmen; men de kunde ikke si mig hvorledes den skulde tydes.

8 Til sist kom også Daniel inn for mig, han som hadde fått navnet Beltsasar efter navnet på min gud, og i hvem de hellige guders ånd er, og jeg fortalte ham drømmen:

9 Beltsasar, du tegnsutleggernes mester! Efterdi jeg vet at de hellige guders ånd er i dig, og at ingen hemmelighet er dig for vanskelig, så si mig nu de syner jeg har sett i min drøm - si mig hvorledes de skal tydes!

10 Dette var de syner jeg hadde i mitt indre mens jeg hvilte på mitt leie: Jeg så i mitt syn et tre som stod midt på jorden, og som var meget høit;

11 det var et stort og sterkt tre, og så høit at det nådde til himmelen, og det kunde sees helt til jordens ende;

12 dets løv var fagert, og det bar rikelig frukt, så det gav føde for alle; markens dyr fant skygge under det, og himmelens fugler bodde på dets grener, og alt levende nærte sig av det.

13 Og i de syner jeg hadde i mitt indre mens jeg hvilte på mitt leie, så jeg en hellig vekter som steg ned fra himmelen.

14 Han ropte med høi røst, og således lød hans ord: Fell treet, hugg dets grener av, riv løvet av det og spred fruktene omkring! Dyrene under det skal rømme, og fuglene flyve bort fra dets grener.

15 Men la dets rotstubb stå igjen i jorden, men i lenker av jern og kobber, midt i gresset på marken! Og med himmelens dugg skal han* vætes, og med dyrene skal han ha del i jordens urter. / {* den mann som treet er billede på; V. 33.}

16 Hans hjerte skal forandres, så det ikke lenger er et menneskes hjerte; et dyrs hjerte skal han få, og syv tider* skal skride frem over ham. / {* d.e. år.}

17 Dette budskap har sin grunn i vekternes rådslutning, og sådan er de helliges avgjørelser i denne sak, forat alle som lever, skal sanne at den Høieste har makt over kongedømmet blandt menneskene og gir det til den han vil, og setter den ringeste av menneskene til å råde over det.

18 Det var den drøm som jeg kong Nebukadnesar, så; kunngjør nu du Beltsasar mig dens uttydning. For ingen av mitt rikes vismenn kan si mig hvad den betyr; men du kan det, fordi de hellige guders ånd er i dig.

19 Da stod Daniel, han som hadde fått navnet Beltsasar, en stund slått av redsel, og hans tanker forferdet ham. Så tok kongen til orde og sa: Beltsasar! La ikke drømmen og dens uttydning forferde dig! Beltsasar svarte: Min herre! Gid denne drøm måtte gjelde dem som hater dig, og dens uttydning dine fiender!

20 Det tre du så, som var så stort og sterkt, og så høit at det nådde til himmelen, og som kunde sees over hele jorden,

21 og som hadde så fagert løv og bar så rikelig frukt at det gav føde for alle - som markens dyr hadde tilhold under, og på hvis grener himmelens fugler bodde,

22 det er du selv, konge, du som er så stor og mektig, og hvis velde har vokset så det når til himmelen, og hvis herredømme strekker sig like til jordens ende.

23 Men at kongen så en hellig vekter som steg ned fra himmelen og sa: Fell treet og ødelegg det, men la dets rotstubb stå igjen i jorden, men i lenker av jern og kobber, midt i gresset på marken, og med himmelens dugg skal han vætes, og med markens dyr skal han dele lodd så lenge til syv tider har skredet frem over ham,

24 det betyr, konge, og så er den Høiestes rådslutning, som kommer over min herre kongen:

25 Du skal bli utstøtt fra menneskene, og din bolig skal være hos markens dyr, og urter skal du ete likesom oksene, og med himmelens dugg skal du vætes, og syv tider skal skride frem over dig, inntil du sanner at den Høieste har makt over kongedømmet blandt menneskene og gir det til den han vil.

26 Men at det blev sagt at treets rotstubb skulde stå igjen, det betyr at ditt rike skal være ditt fra den tid du sanner at himmelen har makten.

27 Derfor, konge, la mitt råd tekkes dig, og løs dig fra dine synder ved rettferdighet og fra dine misgjerninger ved barmhjertighet mot ulykkelige, om din lykke skal bli varig.

28 Alt dette kom over kong Nebukadnesar.

29 Da tolv måneder var til ende, gikk han engang omkring på taket av det kongelige palass i Babel.

30 Da tok kongen til orde og sa: Er ikke dette det store Babel, som jeg har bygget til kongesete ved min veldige makt og til ære for min herlighet?

31 Før kongen ennu hadde talt ut, kom det brått en røst fra himmelen: Til dig, kong Nebukadnesar, sies nu dette ord: iket er tatt fra dig,

32 fra menneskene blir du utstøtt, og hos markens dyr skal din bolig være, urter skal du ete likesom oksene, og syv tider skal skride frem over dig, inntil du sanner at den Høieste har makt over kongedømmet blandt menneskene og gir det til den han vil.

33 I samme stund blev dette ord fullbyrdet på Nebukadnesar; han blev utstøtt fra menneskene og åt urter likesom oksene, og av himmelens dugg blev hans kropp vætet, til hans hår vokste og blev som ørnefjær, og hans negler som fugleklør.

34 Men da tiden* var utløpet, løftet jeg, Nebukadnesar, mine øine til himmelen, og min forstand vendte tilbake, og jeg lovet den Høieste og priste og æret ham som lever evindelig, han hvis herredømme er et evig herredømme, og hvis rike varer fra slekt til slekt**. / {* DNL 4, 25. 32.} / {** DNL 4, 3.}

35 Alle de som bor på jorden, er som intet å akte, og han gjør med himmelens hær og med dem som bor på jorden, hvad han vil, og det er ingen som kan hindre ham og si til ham: Hvad gjør du?

36 Så vendte da på den tid min forstand tilbake, og jeg fikk mitt kongedømmes herlighet, min prakt og min glans igjen, og mine rådsherrer og stormenn søkte mig op, og jeg blev atter innsatt i mitt kongedømme og fikk ennu større makt enn før.

37 Nu priser og ophøier og ærer jeg, Nebukadnesar, himmelens konge; for alle hans gjerninger er sannhet, og hans stier rettferdighet, og dem som ferdes i overmot, makter han å ydmyke.

   

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The Feast of Belshazzar

Napsal(a) Andy Dibb

Belshazzar's Feast, by Rembrandt, showing the handwriting on the wall

This chapter begins with Belshazzar's feast for his friends. Belshazzar is presented in this chapter as the son of Nebuchadnezzar, king of Babylon. His name tells us something about him, for Belshazzar in the original Chaldean language means 'Bel Protect the King.' 'Bel' was a Babylonian god, so this name is about the relationship of the kingly, or ruling loves in a person, and the love of selfishness and dominion from that described by the god of the Babylonians.

Belshazzar has a similar spiritual relationship to Nebuchadnezzar as the Lord Jesus Christ had to the Father. In the case of the Lord, His human set forth the Divine, making it present for all people to see. In the case of Belshazzar, he set forth the love of selfishness, Nebuchadnezzar, for all the world to see. Belshazzar represents the external manifestation of the deepest feelings of selfishness, translated first into thoughts, then actions.

The story of Daniel is about the power of truth changing us from being self-centered to being regenerated. Each person has a Nebuchadnezzar side, and also a Daniel side. In previous chapters, we see Daniel's impact on Nebuchadnezzar. So truth impacts our lives. When we begin the process of change, we follow the order given in chapters two, three, four, and five. Truth is first an intellectual idea which, in time, affects our will. To change, we must be willing to undergo the temptations described in chapter four, but for this to happen, we need to judge our behavior. This is the feast, where actions are judged and those incompatible with conscience are cast out.

Belshazzar commanded the vessels brought so that the guests could drink from them. To drink wine from them means drawing teachings from the Word that one needs to live properly (Apocalypse Explained 376). Before our minds are clear of selfishness, we may go to the Word for guidance. But we are not looking to be lead to the good of life, but to support the selfishness within. This is not unusual with people first introduced to the truths of the Word: as they learn, they may find that the teachings seem to support some of their attitudes, rather than undermine faults. We can see this in Belshazzar's use of the vessels: he did not treat them with respect, but profaned them. Sharing the vessels with his lords, his wives, and concubines shows the various thoughts and affections still tied to selfishness which guided him.

As the king and his guests drank from the holy vessels, they showed their true allegiance: they worshiped gods of gold, silver, brass, iron, wood, and stone, compounding their profanation. Profanation is when the sacred and profane are brought together. One cannot believe the Word is holy, and mock it at the same time. No one can serve two masters (Matthew 6:24).

For a complete explanation of the different materials of the profane idols, see the explanation of the statue from Nebuchadnezzar's dream in Daniel 2. The differences between the two rests in materials of the legs and feet, but in the internal sense, these differences disappear.

Amid this debauchery, a vision took place: the fingers of a man's hand appeared on the wall and wrote words in an unknown language. Belshazzar's fear reflects our own when it suddenly dawns on us that the activities of our life are in conflict with the very things we hold to be true. The conflict between good and evil within us is brought down to the level of our daily lives. The effect can be frightening: it is the realization of our shortcomings. Yet often, before the issues become clear, we feel a sense of unease, a feeling of dissatisfaction at the way our lives are going.

This vague feeling is Belshazzar's inability to read the words written upon the wall. They frightened him, but he did not know what they meant. Like us, he turned to the familiar, comforting voices which usually explained the unknown to him: the astrologers, the soothsayers, and the Chaldeans. These 'wise men' represent the thought patterns we have when our lives are disturbed: we look inwards to our usual justifications. Thus we blame others for our state of mind, or credit it to misfortune, without ever really going to the source of what is bothering us.

Belshazzar promised his soothsayers three distinct things:

"Whoever reads this writing, and tells me its interpretation, shall be clothed with purple and have a chain of gold around his neck; and he shall be the third ruler in the kingdom."

The angels of the celestial heaven wear crimson clothes (Divine Love and Wisdom 380, True Christian Religion 686) as an expression of their love to the Lord. Clothing signifies knowledge (Heaven and Hell 179, Arcana Coelestia 1073, 2576, 5319, 9212, 9216, 9952, 10536) so 'clothing of purple' represents knowledges about love to the Lord. But because Belshazzar is selfishness, the knowledge he offered represents re-establishing selfish love as the ruling principle in our minds. In addition to the purple garments, he offered chains of gold. As we have seen before, gold represents goodness from the Lord. But in this case, the 'goodness' originates in selfishness. The final promise is power. The characteristic of the love of self is the lust for power. Nebuchadnezzar extended his natural kingdom across the earth, as selfishness extends its power throughout our lives.

Unsurprisingly, the 'wise men' could not read the writing on the wall. When we are unhappy because of our selfishness, no thoughts from selfishness will set us straight. If we know that what we are doing is wrong, and yet make excuses for our behavior, we will find little or no comfort in these justifications—they are a part of the problem.

So the queen suggested to Belshazzar that he call Daniel. To convince him of Daniel's worth, she uses terms that describe the quality of a conscience formed from the truths of the Word. 'The Spirit of the Holy God' is the truth from the Lord (Apocalypse Explained 183), where conscience is formed. Divine truth in the mind brings spiritual light (True Christian Religion 40) giving first understanding, and then wisdom. Conscience draws its being from the Divine truths from the Lord. The Babylonian 'wise men' all represent the various thoughts of a selfish mind. As the conscience is formed, it begins to take precedence over these thoughts, until it rules. So a person regenerating intellectually thinks from truth, but may still act from selfishness.

The queen's pleas made an impact on Belshazzar, and Daniel was brought before him. The king offered Daniel the same gifts he offered his wise men and astrologers. Daniel, of course, could not accept these, in much the same way, years before, he had been unable to accept food from Nebuchadnezzar's table. To accept the garments of purple, chains of gold, and a position of power in the kingdom was meaningless to Daniel. He was already, after all, in a position of power. Conscience does not need to be bribed: it stands firm and alone in our minds.

Daniel began his interpretation of the Writing on the Wall with a brief history of Nebuchadnezzar, as a summary of the progression of selfishness. He began with the fact that Nebuchadnezzar received his kingdom of from God. In chapter 1, we are told that 'the Lord gave Jehoiakim into his hand.' This implies that not only was the Lord responsible for the siege of Jerusalem, but for all of Nebuchadnezzar's other victories. This verse reinforces that concept: Nebuchadnezzar's success was because of the Lord.

Daniel voiced the words of judgment eloquently: Belshazzar had not humbled his heart, he had lifted himself up against the Lord of heaven. He used the vessels of the Lord's temple to worship gods of silver and gold, bronze and iron, wood and stone, yet he does not know that the Lord holds his life in His hand.

These well-spoken words of judgment are as much an indictment on us as they were on Belshazzar. Often we know the truths of the Word, we wrestle with them in our minds, we allow them to direct our feelings, and yet we do nothing about them. Spiritual procrastination is one of life's greatest dangers. As long as we put off spiritual progress, and wallow in the comfort of selfishness, as long as we hang onto old prejudices and attitudes, and habitual thinking, we are using the Lord's Word as a way of worshiping false idols. What needs to change in us are our loves, our attitudes. As these change, our external behavior must be brought into alignment with them.

Having chastised Belshazzar, Daniel began to explain the writing on the wall. He began by stressing that the fingers that wrote 'were sent by Him,' meaning the 'Most High God' who gave Nebuchadnezzar his kingdom, majesty and glory. While Nebuchadnezzar had humbled himself before the Lord, Belshazzar had not. In the historical sense, it was important for Daniel to stress the relationship between what happened to Nebuchadnezzar and what would happen to Belshazzar.

The judgment, from the power of the Lord, lay in the words written on the wall: 'mene, mene, tekel, upharsin.' Four words in an unknown language that could only be interpreted by Daniel. Thus we see how our conscience, drawn as it is from the teachings of the Word, is the root of our resistance to evil.

Daniel begins by explaining 'mene' saying: 'God has numbered your kingdom and found it wanting.' To number means to know the quality of something. This is why Nebuchadnezzar besieged Jerusalem 'in the third year of the reign of Jehoiakim,' and dreamed of the great statue 'in the second year' of his own reign.

The word 'mene' means the process of self-examination. There is no indication why the word is repeated twice; perhaps it indicates the need for an examination of acts flowing from both our will and our understanding—our actions from an inner love for them, and actions from a sense of duty.

The third word on the wall is 'Tekel,' which Daniel told Belshazzar means: 'You have been weighed in the balances and found wanting.' When we examine ourselves, it is from truth: we judge how we compare to the truth. The next step is to assess our feelings. Thus 'one should be found wanting.'

Daniel interprets the final word of the four to mean 'your kingdom has been divided and given to the Medes and Persians.' This literally happened to Belshazzar, but in the internal sense, to divide means to disperse and expel (Apocalypse Explained 373, Arcana Coelestia 9093). This is the third stage of repentance: when a person has examined self, found one's self wanting, and is willing to change, the next step is to separate the evil from ourselves, and to expel it from our lives. It is only in this way that we can be cleansed of evil.

This is an indication of how our lives should progress: no man can serve two masters, the Lord said, we cannot serve God and mammon. We cannot serve self and be ruled by the conscience at the same time. One must increase and the other decrease. By giving Daniel these gifts in the face of the imminent end of his kingdom, Belshazzar shows us how the conscience must increase, while selfishness as the root of our evil must decrease.

Thus it happened that on that very night, Belshazzar, king of the Chaldeans, was slain, and Darius the Mede received the throne, being about sixty-two years old.

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Arcana Coelestia # 1925

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1925. 'The angel of Jehovah found her' means thought in the interior man, that is to say, thought residing with the Lord. This becomes clear from the representation and meaning of 'the angel of Jehovah'. Mention is made several times in the Word of 'the angel of Jehovah', and in every case when used in the good sense it represents and means some essential quality with the Lord and from the Lord. Which one it represents and means however becomes clear from the train of thought. They were indeed angels who were sent to men and women, and who also spoke through the prophets. Yet what they spoke did not originate in those angels but was something imparted through them. In fact their state at the time was such that they knew no other than that they were Jehovah, that is, the Lord. But as soon as they had finished speaking they returned to their previous state and spoke as they normally did from themselves.

[2] This was the case with the angels who uttered the Word of the Lord, as I have been given to know from much similar experience in the next life, experience that will be presented in the Lord's Divine mercy further on. This is the reason why angels were sometimes called Jehovah, as is quite clear from the angel that appeared in the bramble-bush to Moses, concerning whom the following is recorded,

The angel of Jehovah appeared to Moses in a flame of fire from the middle of the bramble-bush. Jehovah saw that he turned aside to see, and God called to him from the middle of the bramble-bush God said to Moses, I am who I am. And God said again to Moses, Thus shall you say to the children of Israel, Jehovah the God of your fathers has sent me to you. Exodus 3:2, 4, 14-15.

From these verses it is evident that it was an angel who appeared to Moses as a flame in the bramble-bush and that he spoke as Jehovah, because the Lord or Jehovah was speaking through him.

[3] So that man may be spoken to by means of articulated sounds heard in the natural world, the Lord employs angels as His ministers by filling them with the Divine and by rendering unconscious all that is their own, so that for the time being they know no other than that they themselves are Jehovah. In this way the Divine of Jehovah which belongs in highest things comes down into the lowest constituting the natural world in which man sees and hears. It was similar in the case of the angel who spoke to Gideon, of whom the following is said in the Book of Judges,

The angel of Jehovah appeared to Gideon and said to him, Jehovah is with you, O mighty man of strength. And Gideon said to him, Forgive me for asking, 1 O my Lord; why has all this befallen us? And Jehovah looked on him and said, Go in this might of yours. And Jehovah said to him, Surely I will be with you. Judges 6:12-14, 16.

And further on,

Gideon saw that he was the angel of Jehovah, and Gideon said, Alas, Lord Jehovih! Inasmuch as I have seen the angel of Jehovah face to face. 2 And Jehovah said to him, Peace be to you; do not fear. Judges 6:22-23.

Here similarly it was an angel, but his state was such at that time that he knew no other than that he was Jehovah, or the Lord. Elsewhere in the Book of Judges,

The angel of Jehovah went up from Gilgal to Bochim, and he said, I brought you up out of Egypt and led you into the land which I swore to give to your fathers. I said, I will not break my covenant with you, even for ever. Judges 2:1.

Here similarly the angel speaks in the name of Jehovah, declaring that he brought them out of the land of Egypt, though in fact it was not the angel who led them out but Jehovah, as is stated many times elsewhere.

[4] From this it may become clear how angels spoke through the prophets - that it was the Lord Himself who spoke, yet through angels, and that the angels spoke nothing at all from themselves. That the Word comes from the Lord is clear from many places, as also in Matthew,

To fulfill what the Lord had spoken through the prophet, saying, Behold, a virgin will be with child and give birth to a son. Matthew 1:22-23.

And there are other places besides this. It is because the Lord speaks through angels when He speaks to man that the Lord is also called an angel in various places in the Word. In these instances 'angel' means, as stated, some essential quality residing with the Lord and deriving from Him, as is the case here where it is the Lord's interior thought. This also is the reason why in this chapter the angel is named Jehovah and also God, as in verse 13, 'And Hagar called the name of Jehovah who was speaking to her, You are a God who sees me'.

[5] In other places 'angels' is used in a similar way to mean some specific attribute that is the Lord's, as in John,

The seven stars are the angels of the seven Churches. Revelation 1:20.

There are no angels of Churches, but by 'angels' is meant that which constitutes the Church, and thus which is the Lord's in regard to the Churches. In the same book,

I saw the wall of the Holy Jerusalem, great and high, having twelve gates, and above the gates twelve angels, and names written which are those of the twelve tribes of the sons of Israel. Revelation 21:12.

Here 'twelve angels' has the same meaning as 'the twelve tribes', namely all things of faith, and so the Lord from whom faith and all that belongs to it is derived. In the same book,

I saw an angel flying in mid-heaven, having an eternal gospel. Revelation 14:6.

Here 'an angel' means the gospel that is the Lord's alone.

[6] In Isaiah,

The angel of His presence 3 saved them; 4 in His love and in His pity He redeemed them, and lifted them up and carried them all the days of eternity. Isaiah 63:9.

Here 'the angel of His presence" is used to mean the Lord's mercy towards the entire human race in redeeming it. Similarly in Jacob's blessing of the sons of Joseph,

May the angel who has redeemed me from every evil bless the boys. Genesis 48:16.

Here also the redemption, which is the Lord's, is meant by 'the angel'. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

Here it is plainly evident that the Lord is meant by 'the angel'. The expression 'the angel of the covenant' is used here because of His Coming into the world. In Exodus it is plainer still that 'an angel' means the Lord,

Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. He will not tolerate your transgression, for My name is within him. Exodus 23:20-21.

From this it is now clear that 'an angel' in the Word is used to mean the Lord; but just what aspect of the Lord is evident from the train of thought in the internal sense.

Poznámky pod čarou:

1. literally, In me or On me

2. literally, faces to faces

3. literally, faces

4. The Latin means us but the Hebrew means them which Swedenborg has in other places where he quotes this verse.

  
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Thanks to the Swedenborg Society for the permission to use this translation.