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Danilo 6

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1 Svide se Dariju te postavi nad carstvom sto i pedeset upravitelja da budu nad svim carstvom;

2 A nad njima tri starešine, od kojih jedan beše Danilo, kojima će upravitelji davati račune da ne bi caru bilo štete.

3 A taj Danilo nadvišivaše starešine i upravitelje, jer u njemu beše velik duh i car mišljaše da ga postavi nad svim carstvom svojim.

4 Tada starešine i upravitelji gledahu kako bi našli šta da zamere Danilu radi carstva; ali ne mogahu naći zabave ni pogreške, jer beše veran, i ne nalažaše se u njega pogreške ni mane.

5 Tada rekoše oni ljudi: Nećemo naći na tog Danila ništa, ako ne nađemo šta na nj radi zakona Boga njegovog.

6 Tada dođoše starešine i upravitelji k caru, i rekoše mu ovako: Darije care, da si živ doveka!

7 Sve starešine u carstvu, poglavari i upravitelji, većnici i vojvode dogovoriše se da se postavi carska naredba i oštra zabrana da ko bi se god zamolio za šta kome god bogu ili čoveku za trideset dana osim tebi, care, da se baci u jamu lavovsku.

8 Zato, care, postavi tu zabranu i napiši da se ne može promeniti, po zakonu midskom i persijskom, koji je nepromenljiv.

9 I car Darije napisa knjigu i zabranu.

10 A Danilo kad dozna da je knjiga napisana, otide svojoj kući, gde behu otvoreni prozori u njegovoj sobi prema Jerusalimu, i padaše na kolena svoja tri puta na dan i moljaše se i hvalu davaše Bogu svom kao šta činjaše pre.

11 Tada se sabraše oni ljudi, i nađoše Danila gde se moli i pripada Bogu svom.

12 I otidoše te rekoše caru za carsku zabranu: Nisi li napisao zapovest, da ko bi se god zamolio kome god bogu ili čoveku za trideset dana, osim tebi, care, da se baci u jamu lavovsku? Car odgovori i reče: Tako je po zakonu midskom i persijskom, koji je nepromenljiv.

13 Tada odgovoriše i rekoše caru: Danilo, koji je između roblja Judina, ne haje za te, care, ni za zabranu koju si napisao, nego se moli tri puta na dan svojom molitvom.

14 Tada car čuvši to ožalosti se vrlo, i naumi da izbavi Danila, i truđaše se do zahoda sunčanog da ga izbavi.

15 Tada oni ljudi sabraše se kod cara i rekoše caru: Znaj, care, da je zakon u Midijana i Persijana da se nikakva zabrana i naredba koju postavi car, ne menja.

16 Tada car reče te dovedoše Danila i baciše ga u jamu lavovsku; i car progovori i reče Danilu: Bog tvoj, kome bez prestanka služiš, neka te izbavi.

17 I donesoše kamen i metnuše jami na vrata, i car ga zapečati svojim prstenom i prstenom svojih knezova da se ništa ne promeni za Danila.

18 Tada otide car u svoj dvor, i prenoći ne jedavši niti dopustivši da mu se donese šta čim bi se razveselio, i ne može zaspati.

19 Potom car usta ujutro rano i otide brže k jami lavovskoj.

20 I kad dođe k jami, viknu Danila žalosnim glasom; i progovori car i reče Danilu: Danilo, slugo Boga Živoga, Bog tvoj, kome služiš bez prestanka, može li te izbaviti od lavova?

21 Tada Danilo reče caru: Care, da si živ doveka!

22 Bog moj posla anđela svog i zatvori usta lavovima, te mi ne naudiše; jer se nađoh čist pred Njim, a ni tebi care, ne učinih zla.

23 Tada se car veoma obradova tom, i zapovedi da izvade Danila iz jame. I izvadiše Danila iz jame, i ne nađe se rane na njemu, jer verova Bogu svom.

24 Potom zapovedi car, te dovedoše ljude koji behu optužili Danila, i baciše u jamu lavovsku njih, decu njihovu i žene njihove; i još ne dođoše na dno jami, a lavovi ih zgrabiše i sve im kosti potrše.

25 Tada car Darije pisa svim narodima i plemenima i jezicima što življahu u svoj zemlji: Mir da vam se umnoži.

26 Od mene je zapovest da se u svoj državi carstva mog svak boji i straši Boga Danilovog, jer je On Bog živi, koji ostaje doveka, i carstvo se Njegovo neće rasuti, i vlast će Njegova biti do kraja;

27 On izbavlja i spasava, i čini znake i čudesa na nebu i na zemlji, On je izbavio Danila od sile lavovske.

28 I taj Danilo beše srećan za carovanja Darijevog i za carovanja Kira Persijanca.

   

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Arcana Coelestia # 2547

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2547. 'That you have brought great sin on me and on my kingdom' means that thereby the doctrine of faith and all matters of doctrine would be at risk. This is clear from the meaning of 'Abimelech', to whom the pronoun 'me' refers here, as the doctrine of faith, and from the meaning of 'kingdom' as the truth of doctrine or that which is a matter of doctrine. That 'a kingdom' in the internal sense means truths of doctrine, and in the contrary sense falsities of doctrine, is clear from the Word, as in Jeremiah,

He is the One who formed all things and the sceptre of His inheritance; Jehovah Zebaoth is His name. You are to me a hammer, weapons of war, and in You I will scatter the nations, and in You I will destroy the kingdoms. Jeremiah 51:19-20.

This refers to the Lord who, it is clear, is not going to scatter nations or destroy kingdoms but to do so to things meant by nations and kingdoms, namely evils and falsities of doctrine.

[2] In Ezekiel,

Behold, I will take the children of Israel from among the nations to where they have gone away, and will gather them from all around, and bring them into their own land; I will make them into one nation in the land, on the mountains of Israel; and one King will be King to them all, and they will no longer be two nations, nor will they be divided any longer into two kingdoms. Ezekiel 37:21-22.

'Israel' stands for the spiritual Church, 'nation' for the good of that Church, that is, of doctrine, for by 'nations' goods are meant, see 1259, 1260, 1416, 1849. 'Kingdom' stands for the truths of that Church. The fact that 'nations' and 'kingdoms' here mean something different from nations and kingdoms is quite evident, for the children of Israel, or the Israelites, are spoken of as being gathered together and brought into the land when in fact they were dispersed among the gentile nations and became such themselves.

[3] In Isaiah,

I will confound Egypt with Egypt, and they will fight, every one against his brother, and every one against his companion, city against city, kingdom against kingdom. Isaiah 19:2.

Here 'Egypt' stands for the reasonings based on facts concerning the truths of faith, 1164, 1165, 1186. 'City' stands for doctrine, in this case heretical doctrine, 402, 2268, 2449, 'kingdom' for falsity of doctrine. 'City against city and kingdom against kingdom' therefore stands for the fact that heresies and falsities will be in conflict with one another. The same is meant by the following words spoken by the Lord in reference to the close of the age, in Matthew,

Nation will be roused against nation and kingdom against kingdom. Matthew 24:7.

This stands for evils against evils, and falsities against falsities.

[4] The things that Daniel prophesied about the four kingdoms, Chapter 2:37-46; Daniel 7:17-end; and about the kingdoms of Media and Persia, Chapter 8:20-end; and about the kingdoms of the king of the south and the king of the north in Chapter 11; and the things that John too prophesied in the Book of Revelation about kings and kingdoms, have no other meaning. Those kingdoms are used solely to mean states of the Church as regards truths and falsities. The conditions of monarchs and of earthly kingdoms in the sense of the letter are in the internal sense states of the Church and of the Lord's kingdom. In the internal sense nothing else occurs there than spiritual and celestial things, for regarded in itself the Word of the Lord is purely spiritual and celestial; but so that it may be read and understood by man, no matter who, ideas of the things which belong to heaven are conveyed by means of such things as exist on earth.

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