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Daniel 2

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1 I sitt annet regjeringsår hadde Nebukadnesar drømmer som gjorde hans sinn urolig, og det var forbi med hans søvn.

2 Og kongen lot kalle tegnsutleggerne og åndemanerne og trollmennene og kaldeerne, forat de skulde fortelle kongen hans drømmer; og de kom og trådte frem for kongen.

3 Og kongen sa til dem: Jeg har hatt en drøm, og mitt sinn er blitt urolig; jeg stunder efter å få drømmen å vite.

4 Da talte kaldeerne til kongen på araméisk: Kongen leve evindelig! Si dine tjenere drømmen! Så skal vi kunngjøre dig dens uttydning.

5 Kongen svarte kaldeerne: Dette mitt ord står fast: Hvis I ikke kunngjør mig drømmen og dens uttydning, så skal I bli hugget i stykker, og eders huser gjort til en møkkdynge.

6 Men dersom I kunngjør mig drømmen og dens uttydning, så skal I få rike gaver og stor ære av mig. Derfor, si mig drømmen og dens uttydning!

7 Da svarte de annen gang: Vil ikke kongen si sine tjenere drømmen! Så skal vi si hvad den betyr.

8 Kongen svarte: Jeg vet for visst at I bare vil vinne tid, fordi I ser at det ord jeg sa, står fast.

9 Såfremt I ikke sier mig drømmen, da er dommen over eder uforanderlig. Men I er blitt enige om å fortelle mig en skammelig løgn, i håp om at tidene skal forandre sig, derfor, si mig drømmen, så jeg kan vite at I også kan kunngjøre mig dens uttydning!

10 Kaldeerne svarte kongen: Det er ikke et menneske på jorden som kan kunngjøre kongen det han vil vite; for ingen konge, hvor stor og mektig han var, har nogensinne krevd noget sådant av nogen tegnsutlegger eller åndemaner eller kaldeer.

11 For det som kongen krever, er altfor vanskelig, og det er ingen annen som kan kunngjøre kongen hvad han vil vite, enn gudene, som ikke har sin bolig blandt menneskene.

12 Over dette blev kongen harm og meget vred, og han bød at alle Babels vismenn skulde drepes.

13 Da denne befaling var utstedt, og de skulde til å drepe vismennene, lette de også efter Daniel og hans medbrødre for å drepe dem.

14 Da sa Daniel et klokt og forstandig ord til Arjok, høvdingen for kongens livvakt, som hadde draget ut for å drepe Babels vismenn.

15 Han tok til orde og spurte Arjok, kongens høvedsmann: Hvorfor har kongen utstedt denne strenge befaling? Da fortalte Arjok Daniel hvorledes det hadde sig.

16 Så gikk Daniel inn og bad kongen at han vilde gi ham en frist, så han kunde kunngjøre kongen uttydningen.

17 Derefter gikk Daniel hjem og fortalte Hananja, Misael og Asarja, sine medbrødre, det som hadde hendt,

18 forat de skulde bede himmelens Gud at han i sin barmhjertighet vilde åpenbare denne hemmelighet, så at ikke Daniel og hans medbrødre skulde bli drept sammen med Babels andre vismenn.

19 Da blev hemmeligheten åpenbaret Daniel i et syn om natten; og Daniel priste himmelens Gud.

20 Daniel tok til orde og sa: Lovet være Guds navn fra evighet og til evighet! For visdommen og styrken hører ham til,

21 og han omskifter tider og stunder, avsetter konger og innsetter konger; han gir de vise visdom og de forstandige forstand;

22 han åpenbarer det dype og skjulte; han vet hvad som er i mørket, og hos ham bor lyset.

23 Dig, mine fedres Gud, takker og priser jeg, fordi du har gitt mig visdom og styrke og nu har kunngjort mig hvad vi bad dig om; for det som kongen vilde vite har du kunngjort oss.

24 Så gikk da Daniel inn til Arjok, som kongen hadde gitt pålegg om å drepe Babels vismenn; han kom og sa til ham: Drep ikke Babels vismenn! Før mig inn til kongen! Så vil jeg kunngjøre kongen uttydningen.

25 Da førte Arjok Daniel i hast inn til kongen og sa til ham: Jeg har funnet en av de bortførte fra Juda, han vil kunngjøre kongen uttydningen.

26 Kongen svarte Daniel, som hadde fått navnet Beltsasar: Er du i stand til å kunngjøre mig den drøm jeg har hatt, og dens uttydning?

27 Daniel svarte kongen: Den hemmelighet kongen ønsker å få vite, makter ingen vismenn, åndemanere, tegnsutleggere eller sannsigere å kunngjøre kongen;

28 men det er en Gud i himmelen, som åpenbarer hemmeligheter, og han har kunngjort kong Nebukadnesar hvad som skal skje i de siste dager. Dette var den drøm og de syner du hadde i ditt indre, mens du hvilte på ditt leie:

29 Da du, konge, lå på ditt leie, steg det op hos dig tanker om hvad som skulde skje i fremtiden; og han som åpenbarer hemmeligheter, kunngjorde dig hvad som skal skje.

30 Og for mig er denne hemmelighet blitt åpenbaret, ikke fordi jeg eier nogen visdom fremfor alle andre som lever, men forat uttydningen skulde kunngjøres kongen, og du skulde få ditt hjertes tanker å vite.

31 Konge, du så i ditt syn et stort billede; det var et veldig billede, og dets glans var overmåte stor; det stod like foran dig, og det var forferdelig å skue.

32 Billedets hode var av fint gull, brystet og armene av sølv, buken og lendene av kobber,

33 benene av jern og føttene dels av jern og dels av ler.

34 Mens du så på billedet, blev en sten revet løs, men ikke med hender, og den rammet billedet på føttene, som var av jern og ler, og knuste dem.

35 Da knustes på én gang både jernet, leret, kobberet, sølvet og gullet, og det blev som agner fra treskeplassene om sommeren, og vinden tok det så det ikke fantes spor efter det. Men stenen som rammet billedet, blev til et stort fjell, som fylte hele jorden.

36 Det var drømmen; og nu skal vi si kongen uttydningen.

37 Konge, du kongenes konge, som himmelens Gud har gitt riket og makten og styrken og æren -

38 overalt hvor menneskenes barn, markens dyr og himmelens fugler har sine bosteder, har han gitt dem i din hånd og gjort dig til herre over dem alle - du er hodet av gull.

39 Men efter dig skal det opkomme et annet rike, ringere enn ditt, og så ennu et tredje rike, som er av kobber, og som skal herske over all jorden,

40 og derefter et fjerde rike, som skal være sterkt som jernet; eftersom jernet knuser og sønderslår alt, skal det som det sønderknusende jern sønderslå og sønderknuse alle hine riker.

41 Og at føttene og tærne som du så, dels var av pottemakerler og dels av jern, det betyr at det skal være et delt rike, og at det skal være noget av jernets styrke i det, eftersom du så jernet blandet med leret.

42 Og at tærne på føttene dels var av jern og dels av ler, det betyr at riket for en del skal være sterkt og for en del skrøpelig,

43 og at jernet som du så, var blandet med ler, det betyr at de* skal blande sig med hverandre ved giftermål, men at de allikevel ikke i lengden skal holde sammen, likesom jernet ikke blander sig med leret. / {* d.e. rikets konger.}

44 Og i disse kongers dager vil himmelens Gud oprette et rike, som i all evighet ikke skal ødelegges, og dette rike skal ikke overlates til noget annet folk; det skal knuse og gjøre ende på alle hine riker, men selv skal det stå fast evindelig;

45 for du så jo at en sten blev revet løs fra fjellet, men ikke med hender, og knuste jernet, kobberet, leret, sølvet og gullet. Den store Gud har kunngjort kongen hvad som skal skje i fremtiden, og fast står drømmen, og troverdig er dens uttydning.

46 Da falt kong Nebukadnesar på sitt ansikt og tilbad Daniel, og han bød at de skulde ofre ham matoffer og røkelse.

47 Og kongen tok til orde og sa til Daniel: I sannhet, eders Gud er gudenes Gud og kongenes herre og en som åpenbarer hemmeligheter, siden du har kunnet åpenbare denne hemmelighet.

48 Derefter gjorde kongen Daniel til en stor mann, og han gav ham mange store gaver og satte ham til herre over hele landskapet Babel og til øverste forstander for alle Babels vismenn.

49 Og på Daniels bønn satte kongen Sadrak, Mesak og Abed-Nego til å styre landskapet Babel; men Daniel selv blev ved kongens hoff.

   

From Swedenborg's Works

 

Apocalypse Explained #577

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577. And the heads of the horses as the heads of lions.- That this signifies knowledge (scientia), and thought therefrom, destructive of truth, is evident from the signification of the heads of the horses, as denoting knowledge (scientia) and thought therefrom, as will be seen presently; and from the signification of the heads of lions, as denoting thence the destruction of truth. The heads of lions here signify the destruction of truth, because a lion, in the highest sense, signifies the Divine Truth as to power, and, in the opposite sense, falsity destroying truth, consequently, the destruction of truth; and the head of a lion signifies the powers of the mind by means of which it destroys, and which are reasonings from falsities. That a lion signifies the Divine Truth as to power, and, in the opposite sense, falsity destroying it, may be seen above (n.278). The reason why the heads of the horses signify knowledge (scientia) and thought therefrom, is, that head signifies intelligence, and horse, the understanding. But as the subjects here treated of are the sensual man and his reasonings from falsities, and as the sensual man who reasons from falsities has no intelligence, but only knowledge (scientia) and thought therefrom, therefore these are here signified by the heads of the horses. That those who are in falsities have no intelligence, but instead of intelligence, only knowledge (scientia), may be seen in the Doctrine of the New Jerusalem 33). The head signifies intelligence, because the understanding and will of man reside in the interior parts of his head, and therefore the senses of sight, hearing, smell, and taste, into which the understanding and will flow from the interior, vivifying them, and also causing them to enjoy their sensations, are in the front part of the head which is the face.

[2] For this reason head, in the Word, signifies intelligence. But because those who receive influx from heaven are alone intelligent, for all intelligence and wisdom flow in out of heaven from the Lord, it follows, that those who are in falsities of evil have no intelligence. For with such the higher and spiritual mind is closed, and only the lower mind, called the natural mind, is open; and this mind, when the higher is closed, receives nothing of truth and good, consequently no intelligence from heaven, but only from the world, therefore such persons, instead of intelligence, have merely knowledge (scientia), and from this thought, from which proceeds reasoning, and by means of this confirmation of falsity and evil against truth and good.

[3] That the head, in the Word, signifies intelligence and wisdom, and, in the opposite sense, knowledge (scientia), and thence illusory thought, is evident from the following passages in the Word.

Thus in Ezekiel:

"I put a jewel on thy nose, and earrings in thine ears, and a crown of ornament upon thy head" (16:12).

These things are said concerning Jerusalem, which signifies the church, here its quality at the beginning. The jewel put on the nose signifies the perception of truth from good, earrings in the ears signify hearing and obedience, and a crown upon the head signifies wisdom, for intelligence which is from Divine Truth becomes wisdom from the good of love, signified by a crown of gold.

[4] So in the Apocalypse:

"A woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars" (12:1).

That the head upon which was a crown of twelve stars, signifies intelligence, will be seen in the explanation in the following pages. The Jews placing a crown of thorns upon the head of the Lord, and smiting His head (Matthew 27:29, 30; Mark 15:17, 19; John 19:2), signified that with such ignominy did they treat the Divine Truth itself, and the Divine Wisdom. For they falsified the Word, which is Divine Truth, and contains Divine Wisdom, and adulterated it by their traditions, and by applying it to themselves, thus wishing for a king who should place them above all [the nations] in the whole world. And because the kingdom of the Lord was not earthly but heavenly, therefore they perverted all those things in the Word which referred to Him, and ridiculed the prophecies relating to Him. This was represented by their placing a crown of thorns upon His head, and by their smiting Him on the head.

[5] It is also said in Daniel, where the subject is the statue of Nebuchadnezzar seen in a dream, that its head was of pure gold, its breast and arms of silver, and its thighs of brass, its legs of iron, its feet part of iron and part of clay (2:32, 33). That statue represented the successive states of the church. The head of gold represented and signified the Most Ancient Church, which was in celestial wisdom, and thence in intelligence above [all the churches] that followed; its wisdom and intelligence are meant by the head of gold. That the other parts of the statue signify the states of the churches which followed, may be seen above (n. 176, 411:5).

And in David:

"Thou broughtest us into the net; thou hast laid affliction upon [our] loins. Thou hast caused a man to ride over our head" (Psalm 66:11 12).

Causing men to ride over our head signifies that there was no intelligence, as may be seen above (355:35), where those things are more fully explained.

[6] And in Moses:

These blessings "shall come on the head of Joseph, and on the crown of the Nazarite of his brethren" (Genesis 49:26; Deuteronomy 33:13-16).

By blessings coming on the head of Joseph, is signified, that all those things previously mentioned, and which are the blessings of heaven, should be experienced in the interiors of his mind, which are the lives of the understanding and will, for these are the interiors of the mind. By their coming on the crown of the Nazarite of his brethren, is signified, that they should also be experienced in the exteriors of his natural mind, for the Nazariteship signifies the exteriors of the natural mind, since it signifies hairs, or the hair of the head. But these words are more fully explained above (n. 448:7); and in the Arcana Coelestia 6437, 6438).

Again:

"Give you wise men, and intelligent, and I will appoint them for your heads" (Deuteronomy 1:13).

It is said, "for heads," because wisdom and intelligence are meant, in which they excel the rest, hence it is said, "Give you wise men and intelligent."

[7] So in Isaiah:

"Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes, the prophets; and your heads, the seers, hath he covered" (29:10).

Prophets signify those who teach truths, and are intelligent, and in an abstract sense, the doctrine of truth, and intelligence; therefore it is said, "Jehovah hath closed your eyes, the prophets; and your heads, the seers," where the prophets are called eyes, and the seers, heads, because the eyes signify the understanding of truth as to doctrine, and by seers, as by the head are signified, intelligence.

[8] Again:

"[Jehovah] will cut off from Israel head and tail, branch and rush. The old man and honourable, will make the head, but the prophet that teacheth lies, the tail" (9:14, 15).

And again:

"Neither shall there be any work for Egypt, which will make the head and tail, branch and rush" (19:15).

That He would cut off from Israel head and tail, and that there should not be for Egypt head and tail, signifies that all their intelligence and knowledge of truth would perish, as may be seen above (n. 559:4), where those subjects are more fully explained.

Again, in the same:

"In that day shall the Lord shave with a razor that is hired, in the passages of the river, by the king of Assyria, the head, and the hair of the feet; and shall also consume the beard" (7:20).

These words signify that reasonings from falsities would deprive the men of the church of all wisdom and spiritual intelligence, as may be seen above (n. 569:17), where they are explained in detail. It is said, in the passages of the river, because the river Euphrates signifies reasonings from falsities; here therefore invasion thence into the truths of the church, which are destroyed by reasonings from falsities, is signified.

[9] And in Ezekiel:

"Thou son of man take thee a sharp sword, take thee a barber's razor, and cause it to pass upon thy head and upon thy beard. Thou shalt burn with fire a third part, and thou shalt smite a third part with the sword, and a third part thou shalt scatter to the wind" (5:1, 2).

Here also by causing a razor to pass over the head, is signified, to deprive of all intelligence of truth. The reason is, that intelligence perishes unless the ultimates of intelligence exist, signified by the hair of the head, which he was to shave with a razor, by causing it to pass over the head. For to take away the ultimates is like removing the base from a column, or the foundation from a house. Hence it is that in the Jewish church, which was a representative church, it was unlawful to shave the hair of the head, and cause baldness, and similarly with regard to the beard. Therefore also those who are without intelligence appear bald in the spiritual world.

[10] From these things the signification of a bald head, or baldness, in the following passages is evident.

Thus in Isaiah:

"On all their heads shall be baldness, and every beard cut off"

(15:2).

These words denote that there was no intelligence. And in Ezekiel:

"Shame upon all faces, and baldness upon all heads" (7:18).

And again, in the same:

"Every head shall be made bald, and every shoulder deprived of hair" (29:18).

These words have a similar meaning. Hence also Aaron and his sons were forbidden to shave their heads and the corner of the beard, concerning which it is said in Moses that Aaron and his sons should not shave their heads, nor rend their garments, lest they should die, and the wrath of Jehovah fall upon the whole congregation (Leviticus 10:6).

And again:

"The sons of Aaron "shall not make baldness upon their head, neither shall they shave off the corner of the beard" (21:5).

The beard signifies the ultimate of the rational man, and not shaving the beard, signifies not to deprive themselves of what is rational, by taking away its ultimate; for, as said above, when the ultimate is taken away, the interior also perishes. What is meant by the woman taken captive from the enemy, shaving her head and paring her nails, if she should be desired for a wife, is explained above (n. 555:16).

[11] Because shame was represented by the hands upon the head, it is therefore said in Jeremiah:

"Thou also shalt be ashamed of Egypt, as thou wast ashamed of Assyria. Yea, thou shalt go forth from her, and thy hands upon thy head" (2:36, 37).

Again, in the same prophet:

"They were ashamed and confounded, and covered their heads" (14:3).

Because [covering the head with the hands] was representative of shame, therefore Tamar, after she had been disgraced by her brother Ammon, "laid her hand on her head, and went her way crying" (2 Sam. 13:19); by putting her hand on her head was signified that there remained no longer any intelligence. Grief also for sin in having acted insanely and foolishly, was represented by sprinkling dust upon the head; and bowing down the head even to the earth also signified cursing; as in Ezekiel:

"They shall cast up dust upon thine head, they shall roll thee in ashes" (27:30).

And in Lamentations:

"The elders of the daughter of Zion sit upon the ground, and keep silence; they have cast up dust upon their heads; they have girded themselves with sackcloth; the virgins of Jerusalem have hung down their heads to the ground" (2:10).

[12] But by the head, in the opposite sense, is signified the craftiness pertaining to those who are in the love of ruling; this is meant by the head in Moses, by the seed of the woman bruising the serpent's head, and the serpent bruising his heel (Genesis 3:15).

And in David:

"The Lord at thy right hand hath smitten through kings in the day of his wrath. He hath judged among the nations, he hath filled the earth with their dead bodies; he hath smitten the head over much country. He shall drink of the stream in the way; therefore shall he lift up the head" (Psalm 110:5-7).

This passage is explained above (n. 518:24).

And again:

"God shall bruise the head of his enemies, the crown of the hair to them that walk in guiltiness" (Psalm 68:21).

That the craftiness by which they intend and contrive evil for others returns upon themselves, is signified by, "recompensing their way upon their own head" (Ezekiel 9:10; 11:21; 16:43; 17:19; 22:31; Joel 3:4, 7). But the signification of the seven heads, in the Apocalypse, upon which were seven diadems (12:3; 13:1, 3; 17:3, 7, 9), will be seen in the following pages. Moreover, the head, being the highest and chief part in man, also signifies various other things, as the summit of a mountain, the top of any thing, what is primary, the beginning of a way, of a street, of a month, and similar things.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.