성경

 

Danijel 4

공부

   

1 Ja, Nabukodonozor, življah mirno u svojoj kući i sretno u svojoj palači,

2 kad vidjeh sanju koja me uplašila. Utvare i viđenja što su mi se na mom ležaju vrzla po glavi uznemiriše me.

3 I naredih: neka mi pozovu sve mudrace babilonske da mi kažu što sanja znači.

4 Dođoše gataoci, čarobnici, zvjezdari i tumači znakova: ja im rekoh svoju sanju, a oni mi ne znadoše reći njezino značenje.

5 Tada dođe preda me Daniel, koji je nazvan Baltazar prema imenu moga boga, i u komu prebiva duh Boga Svetoga. Ja mu pripovjedih svoju sanju:

6 "Baltazare, starješino gatalaca, znam da u tebi prebiva duh Boga Svetoga i da ti nijedna tajna nije preteška: evo sanje što je imah: daj mi njezino značenje.

7 Evo viđenja što mi se na postelji vrzlo po glavi: Pogledam, kad evo jedno stablo usred zemlje vrlo veliko.

8 Stablo poraste, postade snažno, visina mu doseže nebo, vidjelo se s krajeva zemlje.

9 Krošnja mu bijaše lijepa, plodovi obilni; na njemu je bilo hrane za sve, u njegovoj sjeni počivaše zvijerje poljsko, na njegovim se granama gnijezdile ptice nebeske i svako se tijelo hranilo od njega.

10 Ja promatrah viđenja što su mi se na mojoj postelji vrzla po glavi kad, evo, Stražar, Svetac, silazi s neba,

11 silnim glasom viče: 'Posijecite stablo, okrešite mu grane, počupajte mu lišće, pobacajte plodove! Neka se životinje razbjegnu ispod njega i ptice s grana njegovih!

12 U zemlji ostavite panj i korijenje u gvozdenim i mjedenim okovima, u travi poljskoj! Neka ga pere rosa nebeska, i travu zemaljsku neka dijeli sa zvijerjem poljskim!

13 Neka mu se promijeni srce čovječje, srce životinjsko nek' mu se dade! Sedam vremena neka prođe nad njim!

14 Tako su presudili Stražari, tako su odlučili Sveci, da sve živo upozna kako Svevišnji ima vlast nad kraljevstvom ljudskim: on ga daje kome hoće i postavlja nad njim najnižega od ljudi!'

15 Ovo je sanja što je vidjeh ja, kralj Nabukodonozor. A ti, Baltazare, reci mi njezino značenje, jer mi nijedan od mudraca moga kraljevstva to ne može reći; ti možeš, jer u tebi je duh Boga Svetoga."

16 Tada se Daniel, nazvan Baltazar, načas smete i prestraši u svojim mislima. Kralj reče: "Baltazare, ne daj se zbuniti ovom sanjom i njezinim značenjem!" Baltazar odgovori: "Gospodaru moj, ova sanja neka bude tvojim dušmanima i njezino značenje tvojim mrziteljima!

17 Stablo koje si vidio, veliko i snažno, koje seže sve do neba i vidi se po svoj zemlji,

18 krošnje lijepe i plodova obilnih na kojem bijaše hrane za sve i pod kojim počiva zvijerje poljsko, a na njegovim se granama gnijezde ptice nebeske:

19 to si ti, o kralju, koji si velik i moćan, veličina ti se povećala i dosegla do neba, a tvoja vlast do krajeva zemlje.

20 A što je vidio kralj kako Stražar, Svetac, silazi s neba te govori: 'Posijecite stablo, raskomadajte ga, no njegov panj i korijenje ostavite u zemlji, u gvozdenim i mjedenim okovima, u travi poljskoj, neka ga pere rosa nebeska i dio neka mu bude sa zvijerjem poljskim dok ne prođe sedam vremena nad njim' -

21 ovo je značenje, o kralju, odluka Svevišnjega što će se ispuniti na mom gospodaru kralju:

22 Izagnat će te iz društva ljudi i sa životinjama ćeš poljskim boraviti; hranit ćeš se travom kao goveda, tebe će prati rosa nebeska; sedam će vremena proći nad tobom dok ne upoznaš da Svevišnji ima vlast nad kraljevstvom ljudskim i da ga daje kome on hoće.

23 A što se reklo 'Ostavite panj i korijenje stabla' - tvoje će se kraljevstvo obnoviti čim spoznaš da Nebesa imaju svu vlast.

24 Zato, kralju, neka ti bude mio moj savjet: iskupi svoje grijehe pravednim djelima i svoja bezakonja milosrđem prema siromasima, da bi ti potrajala sreća."

25 Sve se to dogodi kralju Nabukodonozoru.

26 Dvanaest mjeseci kasnije, šetajući babilonskim kraljevskim dvorom,

27 kralj govoraše: "Nije li to taj veliki Babilon što ga ja sagradih da mi bude kraljevskom prijestolnicom - snagom svoje moći, na slavu svoga veličanstva?"

28 Još bijahu te riječi u ustima njegovim kad s neba dođe glas: "Tebi se objavljuje, kralju Nabukodonozore! Kraljevstvo ti se oduzelo;

29 bit ćeš izagnan iz društva ljudi, sa životinjama ćeš poljskim boraviti; hranit ćeš se travom kao goveda, i sedam će vremena proći nad tobom dok ne spoznaš da Svevišnji ima vlast nad kraljevstvom ljudskim, i da ga on daje kome hoće."

30 I smjesta se riječ izvrši na Nabukodonozoru: bi izagnan iz društva ljudi, jeđaše travu kao goveda, prala ga rosa nebeska; vlasi mu narastoše poput orlova perja, a njegovi nokti kao ptičje pandže.

31 "Pošto se navršiše određeni dani, ja, Nabukodonozor, podigoh oči prema nebu, razum mi se vrati, tada blagoslovih Svevišnjega hvaleći i uzvisujući onoga koji živi dovijeka: njegovo je kraljevstvo - kraljevstvo vječno, njegova je vlast za sva pokoljenja.

32 Stanovnici zemlje - upravo kao da ih i nema: po svojoj volji postupa on s vojskom nebeskom i sa žiteljima zemaljskim. Nitko ne može zaustaviti njegovu ruku ili mu kazati: 'Što to radiš?'

33 U isti čas razum mi se vrati, i na slavu moje kraljevske časti vrati mi se veličanstvo i sjaj; moji me savjetnici i velikaši potražiše, bih uspostavljen u kraljevsku čast i moja veličina još poraste.

34 Sada ja, Nabukodonozor, hvalim, uzvisujem i slavim Kralja nebeskoga, čija su sva djela istina, svi putovi pravda i koji može poniziti one koji hode u oholosti."

   

스웨덴보그의 저서에서

 

Arcana Coelestia #3302

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3302. 'And they called his name Esau' means its essential nature, that is to say, of the Natural as regards good. This is clear from the meaning of 'calling the name' or calling by name, as knowing the essential nature of a person or thing, and so knowing that nature itself, dealt with in 144, 145, 440, 768, 1754, 1896, 2009, 2724, 3006, and from the fact that names in the Word, however many these may be, in the internal sense mean spiritual realities, 1224, 1888, so that 'Esau' is some spiritual reality. That reality is the Lord's Divine Natural as regards Divine Good when first conceived, as is clear from what has been stated and from what follows concerning Esau, as well as from other places in the Word. But as Esau and Edom are very similar in meaning - the difference being that 'Edom' is the Divine Natural as regards good to which doctrinal matters concerning truth have been allied - confirmation from places in the Word will in the Lord's Divine mercy therefore be provided at verse 30 below, where Esau is called Edom.

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

스웨덴보그의 저서에서

 

Arcana Coelestia #1495

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1495. 'Why did you say, She is my sister?' means that He knew no other at that time than that He possessed intellectual truth. This is clear from the meaning of 'a sister' as intellectual truth, and also from the fact that Abram had said so, as is clear from verse 13, which was done to the end that what was celestial should suffer no violence but should be saved. From this it was evident that when the Lord as a boy absorbed facts. He first of all knew no otherwise than that facts existed solely for the sake of the intellectual man, that is, that they existed so that from them He might come to know truths. But later on it was disclosed that they had existed so that He might attain to celestial things. This took place so that celestial things should suffer no violence but be saved. When a person is being instructed the progression is from facts to rational truths, then on to intellectual truths, and finally to celestial truths, which are meant here by 'a wife'. If that progression passes from facts and rational truths straight to celestial truths and not by means of intellectual truths, then that which is celestial suffers violence; for no connection is then possible, linking rational truths, based on facts, with celestial truths, except through intellectual truths, which are means. What celestial truths are, and what intellectual truths are, will be seen in what follows shortly

[2] To enable people to know what is implied in all this, something must be said about order. Order consists in the celestial flowing into the spiritual and adapting this to be of service to itself; the spiritual in the same way flowing into the rational and adapting this to itself; the rational in the same way into factual knowledge and adapting this to itself. But when a person is receiving instruction during earliest childhood, the same order in fact exists, but it appears to be otherwise; that is to say, he appears to progress from facts to rational things, from these to spiritual, and so at length to celestial things. The reason why his instruction appears to follow such a course is that a way must thereby be opened to celestial things, which are inmost. All instruction is simply the opening of a way; and as the way is opened - or what amounts to the same, as vessels are opened - an ordered influx accordingly takes place, as has been stated, of rational things derived from celestial-spiritual things with celestial-spiritual things flowing into rational, and celestial things into celestial-spiritual. Such celestial things are presenting themselves uninterruptedly, and are also preparing for themselves and forming the vessels which are being opened. This is also made clear by the fact that in themselves factual knowledge and rational conception are dead, but that they give the appearance of being alive because of the interior life flowing into them. This may become plain to anyone from the powers of thought and of forming judgements.

[3] Hidden within those powers lie all the secrets of analytical art and science, which are so many that not one ten-thousandth part of them can ever be explored; and these secrets lie hidden not only with the adult person but also with children. All their thought and everything they speak from it is full of such things - though not one, not even the most learned, is aware of this; yet this could not be unless celestial and spiritual things within had been presenting themselves, flowing in, and bringing forth all these thoughts and utterances.

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