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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 # 237

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237. And knowest not that thou are wretched, signifies that they do not know that their falsities have no coherence with truths. This is evident from the signification of "wretchedness," as meaning the breaking up of truth by means of falsities, and also no coherence; this shows what is meant by "the wretched." They are so because their doctrine is founded on two false principles, which are faith alone and justification by faith; consequently falsities flow in from these in constant succession, and the truths which they adduce from the sense of the letter of the Word to confirm these are weakened and falsified, and truths when falsified are in themselves falsities. This is described in many passages in the Word, and is meant by the "vanities" that the prophets see, and the "lies" that they speak. It is described also by the "breaches" in the walls and houses so that they fall; likewise by "idols" and "graven images" that the artificer makes and connects by chains that they may cohere; for "idols" and "graven images" signify the falsities of doctrine; the like is signified by "breaches of the walls" and "of the houses," and by "the prophets who see vanities and speak lies;" for "prophets" mean doctrines, "vanities" such things as are of no account, and "lies" falsities. But as these things are mentioned in many passages in the Word they cannot be cited here on account of their abundance; they will therefore be omitted, and a few only quoted here in which "wretchedness" and "wall" are mentioned, that it may be known that these signify the weakening of truth by falsities, and thus no coherence.

[2] In Isaiah:

Thy wisdom and thy knowledge it hath misled thee, when thou hast said in thine heart, I, and none like me besides. Therefore shall wretchedness fall upon thee, and devastation shall come upon thee (Isaiah 47:10-11).

Here also those are described who believe that they know all things and that they are more intelligent than all others, when yet they know and understand nothing of truth; and that therefore the understanding of truth is taken away from them. Their belief that they are more intelligent than all others is meant by "Thy wisdom and thy knowledge it hath misled thee, when thou hast said in thine heart, I, and none like me besides;" and the loss of all understanding of truth is meant by "wretchedness shall fall upon thee, devastation shall come upon thee."

[3] In Ezekiel:

Wretchedness shall come upon wretchedness; therefore they shall seek a vision from the prophets; but the law hath perished from the priest, and counsel from the elders. The king shall mourn, and the prince shall be clothed with astonishment (Ezekiel 7:26-27).

Here the vastation of the church is treated of, which takes place when there is no truth that is not falsified. Falsity from falsity is meant by "wretchedness upon wretchedness;" "a vision from the prophet" is doctrine, here the doctrine of falsity; "the law hath perished from the priest" means that the Word is not understood, for "law" signifies the Word, and the "priest" one who teaches; "counsel hath perished from the elders" means that right has perished from the intelligent, "counsel" signifying right, and "elders" the intelligent; "the king shall mourn, and the prince shall be clothed with astonishment," means that there is no longer any truth, "king" signifying truth, and "prince" truths that are primarily of service.

[4] In David:

Right is not in their mouth, wretchedness is in their inward part (Psalms 5:9);

where "wretchedness" likewise stands for falsities not cohering with any truth. So too in Jeremiah:

Lament, and wander among the walls; for their king is gone into exile, and his priests and his princes together (Jeremiah 49:3).

"Wandering among the walls" is among truths destroyed by falsities; "the king gone into exile" signifies truth; and "his priests and princes together" signify the goods and truths of life and doctrine (See above).

[5] In Ezekiel:

When they build a wall [maceriem], behold they daub it with untempered mortar. Say to them which daub it with untempered mortar, that the wall [paries] shall fall. Is it not said unto you, Where is the daubing wherewith ye have daubed it? (Ezekiel 13:10-12).

"The wall which they daub with untempered mortar" signifies falsity assumed as a principle, and by application of the Word from the sense of the letter made to appear as truth; "daubing" is application and seeming confirmation thereby; "untempered mortar" is what has been falsified; and because the truth of the Word is thus destroyed, and the truths used to confirm become truths falsified, which in themselves are falsities, and these with the false principle perish together, it is said, "Behold, the wall shall fall. Is it not said unto you, Where is the daubing wherewith ye have daubed it?"

[6] In Hosea:

Behold, I obstruct thy way with thorns, and I will encompass wall with wall, that she shall not find thy 1 paths (Hosea 2:6).

"To obstruct the way with thorns" is to obstruct all thoughts by falsities of evil, that truths be not seen; falsities of evil are "thorns;" "to encompass wall with wall" is to heap falsities upon falsities; "that she shall not find thy paths" means that nothing of truth can be seen; this comes to pass because truths and falsities of evil cannot be together, as heaven cannot be with hell; for truths are from heaven, and falsities of evil are from hell; therefore when falsities from evil reign communication with heaven is taken away, and when that is taken away truths cannot be seen, and if presented by others they are rejected. For this reason, those who are in false principles, as those who are in the principles of faith alone and justification by faith, cannot be in any truths (as may be seen above, n. 235, 236).

[7] But let examples illustrate this. Those who have adopted faith alone and justification by faith as a principle of religion, when they read the Word and see that the Lord says that man shall be recompensed according to his deeds and works, and that he who has done good, shall come into heaven, and he who has done evils into hell, call the good things that they do fruits of faith, not knowing or not wanting to know, that the good things called fruits are all from charity, and none of them from faith separate, which is called faith alone; every good also is of charity, and truth is of the faith therefrom. From this it is clear that they pervert the Word; and they do this because they cannot otherwise apply truth to their principle, believing still that the two may thus cohere; but the result is that truth perishes and becomes falsity, and not only falsity but also evil.

[8] From this falsities evidently follow in constant succession, for they teach that the good works that man does are meritorious, not being willing to see that as faith with its truths are from the Lord, and thus not meritorious, so are charity with its goods. They teach also that as soon as a man receives faith he is reconciled to God the Father through the Son, and that the evils thenceforth done, as well as those done before, are not imputed; for they say that all are saved however they have lived, if only they receive faith, even though it be in the hours before death. But these, and many other things which are deductions from the falsity of the principle, do not cohere with the truths from the Word, but destroy them, and truths destroyed are falsities, even such falsities as emit a bad odor. From these a grievous smell is perceived in the other life, which is such that it cannot be endured by any good spirit; it is like the stench of purulent matter from the lungs. Many other examples might be adduced; there is an abundance of them; for whatever is deduced from a false principle becomes thereby a falsity, since in the deduction the principle only is regarded to which it clings because from this it flows and to this it is applied.

[9] What the religion of faith alone and of justification by faith is can be inferred from the simple fact that all who have confirmed these tenets in themselves by doctrine and life, send out from themselves in the other life a sphere of abominable adultery like that of a mother or stepmother with a son; this abominable adultery corresponds to such, and is also perceived from them wherever they go; from that sphere I have a thousand times recognized their presence. Such a sphere flows out from them because they adulterate the goods of charity and of the Word, and adulteries correspond to adulterations of good, while whoredoms correspond to the falsifications of truth (See Arcana Coelestia 2466, 2729, 3399, 4865, 6348, 8904, 10648).

[10] There is a like meaning in:

Reuben's lying with Bilhah, of whom his father begat Dan and Naphtali (Genesis 35:22);

And therefore he was also accursed (Genesis 49:4);

And because he defiled his father's couch the primogeniture was taken away from him and given to Joseph (1 Chronicles 5:1). For by "Reuben" in the Word faith is meant here faith alone (See Arcana Coelestia 3325, 3861, 3866, 3870, 4601, 4605, 4731, 4734, 4761, 6342, 6350); and by "Joseph," the good of faith (See 3969, 3971, 4669, 6417).

[11] That such things are to take place at the end of the church is predicted in Daniel, where the statue that Nebuchadnezzar saw in a dream is described in these words:

Whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of man; but they shall not cleave one to the other, even as iron doth not mingle with clay (Daniel 2:43).

By "iron" truth without good is meant; by "miry clay" the falsity that is from self-intelligence; by "the seed of man" the Word of the Lord (Matthew 13:24, 37). That these do not cohere is meant by "they shall not cleave one to another, even as iron doth not mingle with clay."

Poznámky pod čarou:

1. For "thy" the Hebrew has "her," as found in Arcana Coelestia 9144.

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