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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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Apocalypse Explained # 200

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200. And I will confess his name before My father and before His angels, signifies that they will be in Divine good and in Divine truth therefrom. This is evident from the signification of "I will confess his name," as being that things are to be in agreement with the quality of their state of life; for "I will confess," when said by the Lord, means to grant that things may be; for what the Lord says or confesses respecting a man or angel who is in the good of love and faith, He grants and provides, since all the good of love and of faith is from Him. Therefore in the Word, "to speak," when predicated of the Lord, signifies to instruct, to illustrate, and to provide (See Arcana Coelestia 5361, 6946, 6951, 7019, 8095, 10234, 10290). That "name" means the quality of the state of life, see above n. 148. This is evident also from the signification of "Father," when it is said by the Lord, as being the Divine good, which is in the Lord and from Him (of which in what follows); and from the signification of "angels," as being Divine truth, which is also from the Lord (of which above, n. 130. From this it is clear that "I will confess his name before My Father and before His angels," signifies that they will be in Divine good and in Divine truth.

[2] "Father," when it is said by the Lord, means the Divine good, which is in the Lord and from the Lord, because the Divine, which was in the Lord from conception, and which was the Esse of His life, to which Divine He united His Human when He was in the world; this He called "His Father." That the Divine that was in Him from conception was what the Lord called "Father," can be clearly seen from His teaching that He is one with the Father. As in John:

I and the Father are one (John 10:30).

In the same:

Believe that the Father is in Me, and I in the Father (John 10:38).

In the same:

He that beholdeth Me beholdeth Him that sent Me (John 12:45).

In the same:

If ye had known Me ye would have known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said unto Him, Lord, show us the Father. Jesus saith, Am I so long time with you, and thou dost not know Me, Philip? he that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The Father that abideth in Me doeth the works. Believe Me, that I am in the Father, and the Father in Me (John 14:7-11).

In the same:

If ye had known Me ye would have known My Father also (John 8:19).

In the same:

I am not alone, became the Father is with Me (John 16:32).

[3] Because the Lord is one with the Father He also declares:

That all things of the Father are His, and His are the Father's (John 17:10);

That all things whatsoever that the Father hath are His (John 16:15);

That the Father hath given all things into the hands of the Son (John 3:35; 13:3);

And that all things have been delivered unto Him by the Father; that no one knoweth the Son save the Father, neither doth any one know the Father save the Son (Matthew 11:27; Luke 10:22).

That no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46).

That the Word was with God, and God was the Word, and the Word became flesh (John 1:1, 14).

From this last passage also it is clear that they are one, for it is said, "The Word was with God, and God was the Word." It is plain, too, that the Human of the Lord is also God, for it is said, "And the Word became flesh." Because all things of the Father are also the Lord's, and because He and the Father are one, the Lord when He ascended into heaven said to His disciples:

All power hath been given unto Me in heaven and on earth (Matthew 28:18);

by which He taught that men should approach Him alone, because He alone can do all things; as He also said to them before:

Without Me ye can do nothing (John 15:5).

This makes clear how these words are to be understood:

I am the way, the truth, and the life; no one cometh unto the Father but through Me (John 14:6);

namely, that the Father is approached when the Lord is approached.

[4] The Lord so often spoke of the Father as another than Himself, for this, among many reasons, that by "Father," in the internal or spiritual sense, is meant the Divine good, and by "Son," the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus as well for men as for angels. The "Father" therefore is mentioned, that the Lord's Divine good may be perceived by the angels who are in the spiritual sense of the Word; and "Son of God" and "Son of man" are mentioned, that the Divine truth may be perceived (as can be seen from what has been shown in the Arcana Coelestia, namely, that "Father" in the Word signifies good, n. 3703, 5902, 6050, 7833, 7834; that "father" signifies the church in respect to good, thus the good of the church, and "mother" the church in respect to truth, thus the truth of the church, n. 2691, 2717, 3703, 5581, 8897. That the Divine good that was in Him from conception, and which was the Esse of life, from which was His Human, the Lord called "Father," n. 2803, 3704, 7499, 8328, 8897; that the Lord is acknowledged as the Father in heaven because they are one, n. 15, 1729, 3690; that the Lord is also called "Father" in the Word, n. 2005; that the Lord also is a Father to those who are being regenerated, since they are receiving new life from Him, and His life, n. 2293, 3690, 6492; that the "Son of God," and the "Son of man," are the Lord in respect to the Divine Human and the proceeding Divine truth, see above, n. 63, 151, 166). Since, then, all who come into heaven must be in good as well as in truth (for no one can be in the one unless he is at the same time in the other, since good is the esse of truth, and truth is the existere of good); and since "the Father" signifies the Divine good, and "angels" the Divine truth, both from the Lord, therefore it is said, "I will confess his name before My Father and before His angels." So, too, in the Evangelists:

Everyone who shall confess Me before men, him will I confess before My Father who is in the heavens (Matthew 10:32).

Everyone who shall have confessed Me before men, him shall the Son of man also confess before the angels of God (Luke 12:8).

[5] Since "Father" signifies Divine good, and "angels" Divine truth, the Lord also says:

When the Son of man shall come in His glory and that of the Father and of the holy angels (Luke 9:26; Matthew 16:27).

Here the Lord calls His glory "the glory of the Father and of the angels," for He says, "in His glory and that of the Father and of the holy angels;" but in another place, "in the glory of the Father with the angels;" and elsewhere, "in His glory with the angels." As in Mark:

When He shall come in the glory of His Father with the holy angels (Mark 8:38).

And in Matthew:

When the Son of man shall come in His glory, and all the holy angels with Him (Matthew 25:31).

It should be added further that if it is accepted as a doctrine and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for that which is assumed as doctrine and acknowledged from doctrine is in light when the Word is read; moreover, the Lord, from whom is all light and who has all power, will enlighten those who acknowledge this. But on the other hand, if it is assumed and acknowledged as a doctrine that the Divine of the Father is another Divine than the Lord's, nothing will be seen in light in the Word; since the man who is in that doctrine turns himself from one Divine to the other, and away from the Divine of the Lord which he can see (which is done by thought and faith), to a Divine that he cannot see; for the Lord says:

Ye have neither heard the Father's voice at any time, nor seen His form (John 5:37; also John 1:18);

and to believe in a Divine and love a Divine that cannot be thought of under any form is impossible.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.