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Danilo 8

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1 Treće godine carovanja Valtasarovog pokaza se meni Danilu utvara posle one koja mi se pokazala pre.

2 I videh u utvari; a bejah u Susanu u gradu koji je u zemlji Elamu, kad videh, i videh u utvari i bejah na vodi Ulaju.

3 I podigoh oči svoje i videh, i gle, stajaše kraj vode ovan, koji imaše dva roga, a rogovi behu visoki, ali jedan viši od drugog, i viši naraste posle.

4 Videh ovna gde bode na zapad i na sever i na jug, i nijedna zver ne mogaše mu odoleti, i ne beše nikoga ko bi izbavio od njega, nego činjaše šta hoćaše, i osili.

5 A kad ja motrah, gle, iđaše jarac od zapada povrh sve zemlje, a ne doticaše se zemlje; i taj jarac imaše rog znamenit među očima svojim.

6 I dođe do ovna koji imaše dva roga, kog videh gde stoji kraj vode, i potrča na nj gnevno silom svojom.

7 I videh ga gde dođe do ovna, i razgnevivši se na nj udari ovna, te mu slomi oba roga i ne beše sile u ovnu da mu odoli, nego ga obori na zemlju i pogazi ga, i ne beše nikoga da izbavi ovna od njega.

8 I jarac posta vrlo velik; a kad osili, slomi se veliki rog, i mesto njega narastoše znamenita četiri roga prema četiri vetra nebeska.

9 I iz jednog od njih iziđe jedan rog malen i naraste vrlo velik prema jugu i istoku i prema krasnoj zemlji.

10 I naraste dori do vojske nebeske, i obori na zemlju neke od vojske i od zvezda, i pogazi ih.

11 I naraste dori do poglavara toj vojsci, i uze Mu svagdašnju žrtvu, i sveti stan Njegov obori.

12 I vojska bi dana u otpad od žrtve svagdašnje, i obori istinu na zemlju, i šta činjaše napredovaše mu.

13 Tada čuh jednog sveca gde govoraše; i jedan svetac reče nekome koji govoraše: Dokle će trajati ta utvara za svagdašnju žrtvu i za otpad pustošni da se gazi svetinja i vojska?

14 I reče mi: Do dve hiljade i tri stotine dana i noći; onda će se svetinja očistiti.

15 A kad videh ja Danilo ovu utvaru, i zaiskah da razumem, gle, stade preda me kao čovek.

16 I čuh glas čovečiji nasred Ulaja, koji povika i reče: Gavrilo, kaži ovome utvaru.

17 I dođe gde ja stajah; i kad dođe uplaših se, i padoh na lice svoje; a on mi reče: Pazi, sine čovečiji, jer je ova utvara za poslednje vreme.

18 A dok mi on govoraše, ja bejah izvan sebe ležeći ničice na zemlji; a on me se dotače, i ispravi me, te stadoh.

19 I reče: Evo, ja ću ti kazati šta će biti na kraju gneva; jer će u određeno vreme biti kraj.

20 Ovan što si ga video, koji ima dva roga, to su carevi midski i persijski.

21 A runjavi je jarac car grčki; i veliki rog što mu beše među očima, to je prvi car.

22 A šta se on slomi, i mesto njega narastoše četiri, to su četiri carstva, koja će nastati iza tog naroda, ali ne njegovom silom.

23 A na kraju carovanja njihovog, kad bezakonici navrše meru, nastaće car bestidan i lukav.

24 Sila će mu biti jaka, ali ne od njegove jačine, i čudesno će pustošiti, i biće srećan i svršivaće, i gubiće silne i narod sveti.

25 I lukavstvom njegovim napredovaće prevara u njegovoj ruci, i podignuće se u srcu svom, i u miru će pogubiti mnoge, i ustaće na Kneza nad knezovima, ali će se potrti bez ruke.

26 A rečena utvara o danu i noći istina je; zato ti zapečati utvaru, jer je za mnogo vremena.

27 Tada ja Danilo zanemogoh, i bolovah neko vreme; posle ustah i vrših poslove careve; i čudih se utvari, ali niko ne dozna.

   

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Arcana Coelestia # 2333

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2333. 'And in the morning you may rise up and go your way' means being strengthened in this way in good and truth. This becomes clear from the meaning of 'rising up in the morning', and also from the meaning of 'going on one's way'. In the Word 'the morning' means the Lord's kingdom and whatever belongs to the Lord's kingdom, and so primarily the good that flows from love and charity. This will be confirmed from the Word at verse 15. 'Way' however means truth, see 627. From this it follows that after they had been in his house and spent the night there, which meant that they dwelt in the good of charity with him, 'they rose up in the morning and went their way', which means that in this way they were confirmed in good and truth.

[2] These phrases, as do all the rest, show how far removed the internal sense is from the sense of the letter and therefore how hidden from view it is, especially in the historical parts of the Word. They show that this sense is not discernible unless individual expressions are explained according to the meaning they have all through the Word. Consequently when ideas are confined to the sense of the letter, the internal sense is seen as something altogether dark and obscure. Conversely when ideas are confined to the internal sense, the sense of the letter in a similar way is seen as something obscure. Indeed angels see it as nothing, for angels no longer have worldly and bodily ideas as man does, but spiritual and celestial ones, into which the expressions of the sense of the letter are marvellously converted when the Word which man is reading rises up to the sphere in which angels dwell, that is, up to heaven. This happens because of the correspondence of spiritual things with worldly, and of celestial with bodily, a correspondence which is absolutely consistent but whose nature has not been disclosed until now in the explanation of expressions, names, and numbers in the Word as to their internal sense.

[3] So that the nature of that correspondence may be known, or what amounts to the same, how worldly and bodily ideas pass over into corresponding spiritual and celestial ideas when they are raised towards heaven, let 'the morning' and 'way' be taken as examples: When a person reads of 'the morning', as in the phrase here 'rising up in the morning', angels do not conceive the idea of the start to a new day but the idea which 'morning' has in the spiritual sense. The idea they conceive is similar to the statement in Samuel,

The Rock of Israel . . . He is like morning light, when the sun rises on a cloudless morning. 2 Samuel 23:3-4.

And in Daniel,

The Holy One said to me, Up to the evening when it is becoming morning, two thousand three hundred times. Daniel 8:14, 26.

Thus instead of 'the morning' angels perceive the Lord, or His kingdom, or celestial things of love and charity. This they do varyingly according to the train of thought in the Word which a person is reading.

[4] Similarly where a person reads of 'a way', as in 'going on your way' here, they cannot have any idea of a way, but a spiritual or a celestial idea, that is to say, like that in John, when the Lord said,

I am the way and the truth. John 14:6.

Also the idea in David,

Make Your ways known to me, O Jehovah, guide my way in truth. Psalms 25:4-5.

And in Isaiah,

He made him know the way of understanding. Isaiah 40:14.

Thus instead of 'a way' angels perceive truth. They do so in the historical as well as the prophetical sections of the Word; in fact angels no longer have any interest in matters of history as these are not at all in keeping with the ideas they have. Consequently in place of historical details they perceive such things as belong to the Lord and His kingdom, which also follow on one after another in marvellous array and perfect sequence in the internal sense. For this reason, so that the Word may serve angels as well, all historical details there are representative, and each expression serves to mean such things. This special feature is what makes the Word different from all other literature.

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