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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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Arcana Coelestia # 3021

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3021. 'Put now your hand under my thigh' means being bound, as regards its power, to the good of conjugial love. This is clear from the meaning of 'the hand' as power, dealt with in 878, and from the meaning of 'the thigh' as the good of conjugial love, dealt with in what follows. A binding of this good to that power is indeed the meaning, as is clear from the consideration that those who were bound by an obligation to carry out some matter connected with conjugial love put their hand, according to ancient custom, under the thigh of the one to whom they were so bound, and in so doing swore by him. This was done because 'the thigh' meant conjugial love, and 'the hand' power, or the full extent of whatever one's capability might be. For all parts of the human body correspond to spiritual and celestial things in the Grand Man, which is heaven, as shown in 2996, 2998, and will in the Lord's Divine mercy be shown more extensively later on. The thighs themselves, together with the loins, correspond to conjugial love. Those things were well known to the most ancient people, and for that reason so many customs came down from them, including that of putting their hands under the thigh when being bound by an obligation to carry out something connected with the good of conjugial love. Their knowledge of such things, which was valued most highly by the ancients, and belonged among the chief things that constituted their knowledge and intelligence, is totally lost today, so much so that not even the existence of any such correspondence is known, and for this reason people will probably be astounded that such things are meant by that custom. Here, because the subject is the betrothal of Isaac his son to another member of Abraham's family, and the oldest servant was called on to perform that task, this custom was therefore followed.

[2] It has been stated that 'the thigh', because of its correspondence, means conjugial love, and this may also be seen from other places in the Word, for example, from the procedure to be followed when a woman was accused by her husband of adultery, in Moses,

The priest shall make the woman take the oath of a curse, and the priest shall say to the woman, Jehovah will make you a curse and an oath in the midst of your people, when Jehovah makes your thigh fall away and your belly swell. When he has made her drink the water, then it will happen, if she has defiled herself and committed a trespass against her husband, that the water causing the curse will enter into her and become bitter, and her belly will swell, and her thigh will fall away; and the woman will be a curse in the midst of her people. Numbers 5:21, 27.

'The falling away of the thigh' means the evil of conjugial love, which is adultery. Every other detail in the same procedure had some specific meaning, so that not even the smallest detail fails to embody something, though anyone reading the Word who has no concept of its sacredness will wonder why such things are included there. It is because 'the thigh' means the good of conjugial love that the expression 'those coming out of the thigh' is used frequently, as in a reference to Jacob,

Be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your thighs. Genesis 35:11.

And elsewhere in the same author,

Every soul coming with Jacob to Egypt, who came out of his thigh. Genesis 46:26; Exodus 1:5.

And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judges 8:30.

[3] Since 'the thigh' and 'the loins' mean the things that belong to conjugial love they also mean those that belong to love and charity, the reason being that conjugial love underlies every other kind of love, see 686, 2733, 2737-2739. These all have the same source - the heavenly marriage - which is a marriage of good and truth, regarding which see 2727-2759. For 'the thigh' means the good of celestial love and the good of spiritual love, as may be seen from the following places: In John,

He who sat on the white horse had on His robe and on His thigh the name written, King of kings, and Lord of lords. Revelation 19:16.

'He who sat on the white horse' is the Word, and so the Lord, who is the Word, see 2760-2762. 'Robe' means Divine Truth, 2576, and for that reason He is called 'King of kings', 3009. From this it is evident what 'the thigh' means, namely the Divine Good which flows from His love, on account of which He is also named 'Lord of lords', 3004-3011. And this being the Lord's essential nature, it is said that He had a name written on His robe and on His thigh, for 'name' means essential nature, 1896, 2009, 2724, 3006.

[4] In David,

Gird Your sword on Your thigh, O Mighty One, in Your glory and honour! Psalms 45:3.

This refers to the Lord. 'Sword' stands for truth engaged in conflict, 2799, 'thigh' for the good of love. 'Girding the sword on the thigh' means that the truth which He was to use in the fight was allied to the good of love. In Isaiah,

Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:5.

This too refers to the Lord. Because 'righteousness' has reference to the good that flows from love, 2235, it is called 'the girdle of His loins', while 'truth' because it comes from good, is called 'the girdle of His thighs'. Thus 'loins' is used in reference to the love within good, and 'thighs' to the love within truth.

[5] In the same prophet'

None will be weary, and none will stumble in Him. He will not slumber nor sleep. Nor has the girdle of His thighs been loosed, nor the thong of His shoes torn away. Isaiah 5:27.

This refers to the Lord. 'The girdle of His thighs' stands, as above, for the love within truth. In Jeremiah Jehovah told the prophet to buy a linen girdle and put it over his loins but not dip it in water. He was then told to go away to the Euphrates and hide it in a cleft of the rock. When he went back at a later time to retrieve it from that place it was spoiled, Jeremiah 13:1-7. 'A linen girdle' stands for truth, but the placing of it over his loins was representative of the fact that truth was the outward expression of good. Anyone may see that these actions are representative. Their meaning however cannot be known except from correspondences, which will in the Lord's Divine mercy be dealt with at the ends of certain chapters further on.

[6] It is similar with the meaning of the things seen by Ezekiel, Daniel, and Nebuchadnezzar: Ezekiel saw,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man (Homo) upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about. From the appearance of His loins and upwards, and from the appearance of His loins and downwards, I saw as it were the appearance of fire, whose brightness was round about it like the appearance of the rainbow which is in the cloud on the day of rain; so was the appearance of the brightness round about, thus was the appearance of the likeness of the Glory of Jehovah. Ezekiel 1:26-28.

This scene was clearly representative of the Lord and His kingdom. 'The appearance of His loins upwards and the appearance, of His loins downwards' is descriptive of His love, as is evident from the meaning of 'fire' as love, 934, and from the meaning of 'brightness' and of 'the rainbow' as wisdom and intelligence from that love, 1042, 1043, 1053.

[7] Daniel saw,

A man clothed in linen whose loins were girded with gold of Uphaz, and whose body was like tarshish, 1 and whose face was like the appearance of lightning and whose eyes were like fiery torches, and whose arms and feet were like the shine of burnished bronze. Daniel 10:5-6.

What each of these expressions means - the loins, the body, the face, the eyes, the arms, and the feet - does not become clear to anyone except from representations and correspondences involved in these. From these it is evident that in what Daniel saw the Lord's heavenly kingdom was represented, in which Divine Love constitutes the loins, and 'the gold of Uphaz' with which He was girded, the good resulting from wisdom that is grounded in love, 113, 1551, 1552.

[8] In Daniel: Nebuchadnezzar saw a statue whose head was fine gold, breast and arms silver, belly and thighs bronze, feet partly iron, partly clay, Daniel 2:32-33. This statue represented consecutive states of the Church. The head of gold represented the first state, which was celestial because it was a state of love to the Lord; the breast and arms of silver represented the second state, which was spiritual because it was a state of charity towards the neighbour; the belly and thighs of bronze represented the third state, which was a state of natural good meant by 'bronze', 425, 1551 - natural good being love or charity towards the neighbour as this exists on a lower level than spiritual good - while the feet of iron and clay were the fourth state, which was a state of natural truth meant by 'iron', 425, 426, and also a state involving complete lack of cohesion with good, which is meant by 'clay'.

From all this one may see what is meant by the thighs and loins, namely conjugial love primarily, and from this love every genuine kind of love, as is evident from the places quoted and also from Genesis 32:25, 31-32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36. The thighs and loins also mean in the contrary sense those loves that are the reverse of conjugial love and all genuine loves, namely self-love and love of the world, 1 Kings 2:5-6; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10.

Poznámky pod čarou:

1. A Hebrew word for a particular kind of precious stone, possibly a beryl.

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