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Danijel 3

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1 Kralj Nabukodonozor odredi da se načini zlatni kip, visok šezdeset lakata i širok šest, i da ga postave u ravnici Duri, u pokrajini babilonskoj.

2 Kralj Nabukodonozor pozva satrape, namjesnike, upravitelje, savjetnike, rizničare, suce i zakonoznance i sve namjesnike pokrajina da dođu na posvetu kipa što ga podiže kralj Nabukodonozor.

3 Tada se sakupiše satrapi, namjesnici, upravitelji, savjetnici, rizničari, suci i zakonoznanci i svi namjesnici pokrajinske vlasti na posvetu kipa što ga podiže kralj Nabukodonozor. I stadoše pred kip što podiže Nabukodonozor.

4 Glasnik proglasi: "O narodi, plemena i jezici, evo što vam se naređuje:

5 u času kad začujete zvuke roga, frule, citre, sambuke, psaltira, gajda i svakovrsnih drugih glazbala, bacite se na tlo i poklonite se zlatnome kipu što ga podiže kralj Nabukodonozor!

6 Tko se ne baci na tlo i ne pokloni, bit će smjesta bačen u peć užarenu."

7 Zato, čim začuše zvuk roga, frule, citre, sambuke, psaltira, gajda i svakovrsnih drugih glazbala, baciše se na tlo svi narodi, plemena i jezici klanjajući se zlatnome kipu što ga podiže kralj Nabukodonozor.

8 Uto dođoše neki Kaldejci i optužiše Judejce.

9 Rekoše kralju Nabukodonozoru: "O kralju, živ bio dovijeka!

10 Ti si, kralju, naredio svakom čovjeku koji začuje zvuke roga, frule, citre, sambuke, psaltira, gajda i svakovrsnih drugih glazbala da se baci na tlo i da se pokloni zlatnome kipu;

11 a tko se ne baci na tlo i ne pokloni, da bude bačen u peć užarenu.

12 A evo, ovdje su Judejci koje si postavio za upravitelje pokrajine babilonske: Šadrak, Mešak i Abed Nego. Ti ljudi ne mare za te, o kralju; oni ne štuju tvojih bogova i nisu se poklonili zlatnome kipu što si ga podigao."

13 Nabukodonozor, bijesan i gnjevan, pozva Šadraka, Mešaka i Abed Nega. Odmah ih dovedoše pred kralja.

14 A Nabukodonozor im reče: "Je li istina, Šadrače, Mešače i Abed Nego, da vi ne štujete mojih bogova i da se ne klanjate zlatnome kipu što ga podigoh?

15 Jeste li voljni, čim začujete zvuk roga, frule, citre, sambuke, psaltira, gajda i svakovrsnih drugih glazbala, baciti se na tlo i pokloniti se kipu što ga načinih? Ako li mu se ne poklonite, bit ćete smjesta bačeni u peć užarenu; i koji je taj bog koji bi vas izbavio iz ruke moje?"

16 Šadrak, Mešak i Abed Nego odgovoriše kralju Nabukodonozoru: "Ne treba da ti odgovorimo na to.

17 Bog naš, kome služimo, može nas izbaviti iz užarene peći i od ruke tvoje, kralju; on će nas i izbaviti.

18 No ako toga i ne učini, znaj, o kralju: mi nećemo služiti tvojemu bogu niti ćemo se pokloniti kipu što si ga podigao."

19 Na te riječi kralj Nabukodonozor uskipje bijesom, a lice mu se iznakazi na Šadraka, Mešaka i Abed Nega.

20 On naredi da se peć ugrije sedam puta jače no inače i jakim ljudima iz svoje vojske zapovjedi da svežu Šadraka, Mešaka i Abed Nega i bace u peć punu žarkoga ognja.

21 Svezaše ih, dakle, i u plaštevima, obući i kapama baciše u zažarenu peć.

22 Kako kraljeva zapovijed bijaše žurna a peć preko mjere užarena, plamen ubi ljude koji su bacali Šadraka, Mešaka i Abed Nega.

23 A tri čovjeka - Šadrak, Mešak i Abed Nego - padoše svezani u zažarenu peć.

24 I hodahu posred plamena hvaleći Boga, slaveći Gospoda. Tada se kralj Nabukodonozor zaprepasti i brzo ustade. Zapita svoje savjetnike: "Nismo li bacili ova tri čovjeka svezana u oganj?" Oni odgovoriše: "Jesmo, kralju!"

25 Stavši Azarja otvori usta i pomoli se usred ognja ovako: On reče: "Ali ja vidim četiri čovjeka, odriješeni šeću po vatri i ništa im se zlo ne događa; četvrti je sličan sinu Božjemu."

26 "Blagoslovljen i hvaljen budi, Gospode, Bože otaca naših, i neka ime tvoje bude slavljeno dovijeka! Nabukodonozor priđe vratima užarene peći i viknu: "Šadrače, Mešače i Abed Nego, sluge Boga Višnjega, iziđite i dođite ovamo!" Tada iziđoše iz ognja Šadrak, Mešak i Abed Nego.

27 Pravedan si u svemu što učini nama, sva su tvoja djela istinita, svi tvoji putovi pravi, svi tvoji sudovi istina. Sakupiše se satrapi, starješine, upravitelji i kraljevi savjetnici da vide te ljude: oganj ne bijaše naudio njihovu tijelu, kosa im na glavi neopaljena, plaštevi im neoštećeni, nikakav se zadah ognja ne bijaše uhvatio njih.

28 Po pravdi si presudio u svemu što si poslao na nas i na sveti grad otaca naših, Jeruzalem: zbog naših si grijeha ovako postupio s nama, u istini i pravednosti. Nabukodonozor viknu: "Blagoslovljen bio Bog Šadrakov, Mešakov i Abed Negov, koji je poslao svog anđela i izbavio svoje sluge, one koji se uzdahu u njega te se ne pokoriše kraljevoj naredbi, već radije predadoše svoje tijelo ognju negoli da štuju ili se klanjaju drugome osim svome Bogu!

29 Zgriješili smo i počinili bezakonje odmetnuvši se od tebe, sagriješili teško; ne slušasmo naredbe tvoje. Naređujem dakle: O narodi, plemena i jezici, svatko između vas tko bi pogrdio Boga Šadrakova, Mešakova i Abed Negova neka bude raskomadan, a njegova kuća pretvorena u smetlište, jer nema boga koji bi mogao izbaviti kao ovaj."

30 Nismo ih čuvali i nismo vršili što nam bijaše naređeno za naše dobro. Tada kralj uzvisi Šadraka, Mešaka i Abed Nega na visoke položaje u pokrajini babilonskoj.

31 Sve što si poslao na nas, sve što si nam učinio, pravedno si učinio. Nabukodonozor, kralj, svim plemenima, narodima i jezicima po svoj zemlji: Obilovali mirom!

32 Kad si nas predao u ruke bezakonika, dušmana naših, najgorih odmetnika, i kralju nepravednom, najgorem na zemlji, Svidjelo mi se obznaniti vam znakove i čudesa što ih na meni učini Bog Svevišnji.

33 te danas ne smijemo otvoriti usta: sramota i ruglo pokrivaju one koji ti služe i tebi se klanjaju. Znakovi njegovi kako su veliki! Čudesa njegova kako silna! Kraljevstvo njegovo - kraljevstvo vječno! Vlast njegova za sva pokoljenja!

34 O, ne zapusti nas zauvijek, zbog imena svoga, i ne razvrgni Saveza svoga,

35 ne uskrati nam svoje milosrđe zbog Abrahama, miljenika svoga; zbog Izaka, sluge svojega; zbog Izraela, sveca svojega,

36 kojima si obećao umnožit' potomstvo kao zvijezde nebeske i kao pijesak na obali morskoj.

37 Gospode, postadosmo najmanji među narodima, prezreni po svoj zemlji poradi grijeha svojih.

38 Nemamo sada vojvode, proroka, kneza, paljenice, klanice, prinosa, kada, ni mjesta gdje da prinesemo prvence tebi

39 Üi da nađemo milosrđe. No primi nas slomljene duše, duha ponizna!

40 Kao paljenice ovnova i bikova, kao tisuće pretilih janjaca - takva nek' bude žrtva naša pred tobom danas da nas pomiri s tobom - jer se neće postidjeti oni koji se u te uzdaju.

41 Odsada ćemo svim srcem slijediti tebe, tebe se bojati i tražiti lice tvoje.

42 Ne postidi nas, već postupaj s nama po blagosti svojoj, po velikoj ljubavi svojoj!

43 Izbavi nas, kao nekoć, čudesima svojim, proslavi ime svoje, Gospode!

44 Neka se postide oni koji zlo čine slugama tvojim: neka se postide svoga nasilja i neka im sila skršena bude!

45 Nek' znaju da si ti jedini Bog i Gospod, slavan po svoj zemlji!" Anđeo Gospodnji u užarenoj peći

46 Kraljeve sluge koje ih bijahu bacile u peć neprestano poticahu oganj zemnim uljem, smolom, kučinama i vinjagom,

47 tako te plamen lizaše četrdeset i devet lakata iznad peći.

48 Buknuvši, spali Kaldejce koji se nađoše oko peći.

49 No Anđeo Gospodnji siđe u peć k Azarji i njegovim drugovima; izagna plamen ognja iz peći

50 te usred peći puhaše kao rosni lahor, a oganj ih ne dodirnu niti im zadade bol ili kakvu neugodnost. Pjesma triju mladića

51 Tada sva trojica zapjevaše u peći jednim glasom, slaveći i blagoslivljajući Boga:

52 "Blagoslovljen budi, Gospodine, Bože otaca naših, hvaljen i uzvisivan dovijeka! Blagoslovljeno, slavno i sveto ime tvoje, hvaljeno i uzvisivano dovijeka!

53 Blagoslovljen budi u Domu svete slave svoje, hvaljen i slavljen dovijeka!

54 Blagoslovljen budi na prijestolju kraljevstva svoga, hvaljen i uzvisivan dovijeka!

55 Blagoslovljen, ti što istražuješ bezdane i sjediš nad kerubima, hvaljen i uzvisivan dovijeka!

56 Blagoslovljen budi na svodu nebeskom, hvaljen i slavljen dovijeka!

57 Sva djela Gospodnja, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

58 Anđeli Gospodnji, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

59 Nebesa, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

60 Sve vode nad nebesima, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

61 Sve sile Gospodnje, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

62 Sunce i mjeseče, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

63 Zvijezde nebeske, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

64 Sve kiše i rose, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

65 Svi vjetrovi, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

66 Ognju i žare, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

67 Studeni i vrućino, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

68 Rose i mrazovi, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

69 Lede i studeni, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

70 Tuče i snijezi, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

71 Noći i dani, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

72 Svjetlo i tmino, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

73 Munje i oblaci, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

74 Zemlja neka blagoslivlje Gospoda: neka ga hvali i uzvisuje dovijeka!

75 Bregovi i brežuljci, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

76 Sve raslinstvo na zemlji, blagoslivljaj Gospoda: hvalite i uzvisujte ga dovijeka!

77 Izvori, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

78 Mora i rijeke, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

79 Kitovi i sve što se miče u vodama, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

80 Ptice nebeske, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

81 Sve divlje i pitome životinje, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

82 Sinovi ljudski, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

83 Izraele, blagoslivljaj Gospoda: hvali i uzvisuj ga dovijeka!

84 Svećenici Gospodnji, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

85 Sluge Gospodnje, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

86 Dusi i duše pravednih, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

87 Sveti i ponizni srcem, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka!

88 Hananijo, Azarjo, Mišaele, blagoslivljajte Gospoda: hvalite i uzvisujte ga dovijeka! Jer on nas je spasio od Podzemlja, on nas je istrgao iz ruke smrti, on nas je izbavio iz peći užarene, on nas je izbavio iz plamena.

89 Slavite Gospoda jer je dobar, jer je vječna ljubav njegova!

90 Svi štovatelji Gospodnji, blagoslivljajte Boga nad bogovima, hvalite i zahvaljujte, jer vječna je ljubav njegova!"]

   

From Swedenborg's Works

 

Apocalypse Explained #109

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109. To him that overcometh will I give to eat of the tree of life, signifies that he who receives in the heart shall be filled with the good of love and with heavenly joy therefrom. This is evident from the signification of "overcoming," as being to receive in the heart (of which in what follows); also from the signification of "eating," as being to be appropriated and to be conjoined (See Arcana Coelestia 2187, 2343, 3168, 3813, 5643); and from the signification of "the tree of life," as being the good of love and heavenly joy therefrom (of which also in what follows). "To overcome" is to receive in the heart, because everyone who is to receive spiritual life must fight against evils and falsities which belong to his natural life; and when he overcomes these he receives in the heart the goods and truths which belong to the spiritual life. To receive in the heart is to receive in the will and love, for "heart" in the Word signifies the will and love (See Arcana Coelestia 2930, 3313, 7542, 8910, 9050, 9113, 10336). To receive in the heart, then, is to do these from the will or love; this is what is meant by "overcoming."

[2] "The tree of life" signifies the good of love and heavenly joy therefrom, because "trees" signify such things as are with man in his interiors, which are of his mind [mens] or disposition [animus]; "boughs" and "leaves" signifying those things that are of the knowledges of truth and good, and "fruits" the goods of life themselves. This signification of trees draws its origin from the spiritual world; for in that world trees of every kind are seen, and the trees that are seen correspond to the interiors of the angels and spirits which are of their mind; the most beautiful and fruitful trees to the interiors of those who are in the good of love and thence in wisdom; trees less beautiful and fruitful to those who are in the good of faith; but trees bearing leaves only, and without fruits, to those who are only in the knowledges of truth; and horrible trees, with noxious fruits, to those who are in knowledges and in evil of life. To those, however, who are not in knowledges, and who are in evil of life, no trees appear, but stones and sands instead. These appearances in the spiritual world really flow from correspondence, for the interiors of the minds of those there are by such effigies presented actually before their eyes. (These things may be better seen from two chapters in the work on Heaven and Hell; first, where the Correspondence of Heaven with all things of Earth is treated of, n. 103-115; and the other, where Representatives and Appearances in Heaven are treated of, n. 170-176, and in what follows there, n 177-190.)

[3] It is from this that "trees" are so often mentioned in the Word, and by them are signified the things with men that belong to their minds; and from this it is also that in the first chapters of Genesis: two trees are said to have been placed in the garden of Eden, one called "the tree of life," and the other "the tree of knowledge." "The tree of life" there signifies the good of love to the Lord, and heavenly joy therefrom, which were with those who were then of the church, and who are meant by the "man" and his "wife;" and by "the tree of knowledge" is signified the delight of knowledges apart from any other use than to be accounted learned and to acquire repute for erudition solely for the sake of honor or gain. "The tree of life" also signifies heavenly joy, because the good of love to the Lord, which is specifically signified by that tree, has heavenly joy in it (See in the work on Heaven and Hell 395-414, and in The Doctrine of the New Jerusalem 230-239).

[4] That "trees," which are so often mentioned in the Word, signify the interiors of man which belong to his mind and disposition, and the things that are on trees, as leaves and fruit, signify such things as are from these interiors, can be seen from the following passages:

I will give in the desert the cedar, the shittah tree, 1 and the myrtle, and the oil tree; I will set in the wilderness the fir tree, the pine, and the box tree (Isaiah 41:19).

The establishment of the church is there treated of:

The glory of Lebanon shall come unto thee, the fir tree, the pine, and the box tree together, to deck the place of My sanctuary (Isaiah 60:13).

All the trees of the field shall know that I, Jehovah, humble the high tree, exalt the low tree, dry up the green tree, and make the dry tree to bud (Ezekiel 17:24).

Behold, I will kindle a fire in thee, and it shall devour the green tree in thee, and every dry tree (Ezekiel 20:47).

The vine is withered, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, all the trees of the field are withered: joy is withered away from the sons of men (Joel 1:12).

When the angel sounded, there followed hail and fire, which fell upon the earth; and the third part of the trees was burnt up (Revelation 8:7).

Beltshasar 2 saw in a dream a tree in the midst of the earth, and the height thereof was great. The leaves thereof were fair, and the flowers many, and in it was food for all (Daniel 4:10-12).

(Because "trees" in general signify such things as are with man and constitute the interiors of his mind, and so also the spiritual things that are of the church; and because both are of various kinds, therefore there are so many kinds of trees mentioned, each signifying something different. What the various kinds signify is shown in the Arcana Coelestia, as what is signified by the "oil tree," n. Arcana Coelestia 9277, 10261; what by the "cedar," n. 9472, 9486, 9528, 9715, 10178; what by the "vine," n. 1069, 5113, 6375, 6378, 9277; what by the "fig," n. 217, 4231, 5113, etc.)

[5] Moreover, the things that are on trees, as leaves and fruit, signify such things as are with man; "leaves," the truths with him, and "fruits," the goods, as in the following passages:

He shall be as a tree planted by the waters, and shall spread out his roots by the river; his leaf shall be green; neither shall he cease from yielding fruit (Jeremiah 17:8).

By the river flowing out from the house of God, upon the bank on this side and on that, ascendeth the tree of food, whose leaf falleth not off, nor is its fruit consumed; it is renewed in its months, because its waters issue out of the sanctuary, whence its fruit is for food, and its leaf for medicine (Ezekiel 47:12).

In the midst of the street and of the river (flowing out from the throne of God and of the Lamb), on this side and on that, was the tree of life, bearing twelve fruits, yielding its fruit every month, and the leaves of the tree are for the healing of the nations (Revelation 22:1, 2).

Blessed is the man whose delight is in the law; he shall be like a tree planted by the streams of waters, that bringeth forth its fruit in its time, whose leaf also doth not wither (Psalms 1:3).

Be not afraid, for the tree shall bear fruit, the fig tree and the vine shall yield their strength (Joel 2:22).

The trees of Jehovah are satisfied, the cedars of Lebanon which He hath planted (Psalms 104:16).

Praise Jehovah, ye fruit trees, and all cedars (Psalms 148:7, 9).

[6] Because "fruits" signified the goods of life with man, therefore it was commanded in the Israelitish church, which was a representative church, that the fruits of trees, like men themselves, should be circumcised, concerning which it is thus written:

The fruit of the tree serving for food in the land of Canaan shall be uncircumcised; three years shall they be uncircumcised. But in the fourth year all the fruit thereof shall be holy, praises to Jehovah. And in the fifth year shall ye eat [of the fruit thereof] (Leviticus 19:23-25).

Because the "fruits of the tree" signified the goods of life, it was also commanded:

That in the feast of tabernacles they should take the fruits of the tree of honor, and the boughs, and be glad before Jehovah, and thus should keep the feast (Leviticus 23:40, 41).

For by "tabernacles" were signified the goods of heavenly love, and holy worship therefrom (See Arcana Coelestia 414, 1102, 2145, 2152, 3312, 4391, 10545); and by the "feast of tabernacles" was signified the implantation of that good or love (n. 9296). Because "fruits" signified the goods of love which are goods of life:

It was amongst the blessings that the tree of the field should give its fruit, and among the curses that it should not bear fruit (Leviticus 26:4, 20).

So also it was a command that when any city was besieged:

They should not lay the axe to any tree of good fruit (Deuteronomy 20:19, 20).

From all this it can be seen that "fruits" signify the goods of love, or what is the same, the goods of life, which are also called "works," as likewise in these passages in the Evangelists:

The axe lieth unto the root of the tree; every tree that bringeth not forth good fruit shall be hewn down and cast into the fire (Matthew 3:10; 7:16-21).

Either make the tree good and the fruit good, or else make the tree corrupt and the fruit corrupt; for the tree is known by its fruit (Matthew 12:33; Luke 6:43, 44).

Every branch that beareth not fruit shall be taken away; but every branch that beareth fruit shall be pruned, that it may bring forth more fruit (John 15:2-8).

A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, but found none. And he saith unto the vine dresser, Behold, for three years I come seeking fruit from the fig tree, and find none; cut it down; why should it make the ground unfruitful? (Luke 13:6-9).

Jesus saw a fig tree by the way; He came to it, and found nothing thereon but leaves only; and He said, Nevermore from thee shall there be fruit. And immediately the fig tree withered away (Matthew 21:19; Mark 11:13, 14, 20).

The "fig tree" signifies the natural man and its interiors, and "fruits" signify his goods (Arcana Coelestia 217, 4231, 5113); but "leaves" signify knowledges (Arcana Coelestia 885). From this it is clear what is signified by the fig tree's withering away because the Lord found on it leaves only and no fruit. All these passages are cited that it may be known what is signified by the "tree of life in the midst of the paradise of God," namely, the good of love proceeding from the Lord, and heavenly joy therefrom.

Footnotes:

1. This is translated "the cedar of Shittah" in Arcana Coelestia 9472, 9780, and in this work, 294, 375, 730.

2. In the Chaldee this is related of Nebuchadnezzar.

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

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