The Bible

 

Danilo 10

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1 Treće godine Kira, cara persijskog, objavi se reč Danilu, koji se zvaše Valtasar; i reč beše istinita i o velikim stvarima; i razabra reč i razume utvaru.

2 U to vreme ja Danilo bejah u žalosti tri nedelje dana.

3 Jela ugodna ne jedoh, ni meso ni vino ne uđe u moja usta, niti se namazah uljem dok se ne navršiše tri nedelje dana.

4 A dvadeset četvrtog dana prvog meseca bejah na bregu velike reke Hidekela.

5 I podigoh oči svoje i videh, a to jedan čovek obučen u platno, i pojas beše oko njega od čistog zlata iz Ufaza;

6 A telo mu beše kao hrisolit, i lice mu kao munja, a oči mu kao lučevi zapaljeni, a ruke i noge kao bronza uglađena, a glas od reči njegovih kao glas mnogog ljudstva.

7 I ja Danilo sam videh utvaru, a ljudi što behu sa mnom ne videše je, ali ih popade strah velik, te pobegoše i sakriše se.

8 I ostah sam i videh tu veliku utvaru, i ne osta snage u meni, i lepota mi se nagrdi, i ne imah snage.

9 I čuh glas od reči njegovih, i kad čuh glas od reči njegovih, izvan sebe padoh ničice licem na zemlju.

10 I gle, ruka me se dotače i podiže me na kolena moja i na dlanove moje.

11 I reče mi: Danilo, mili čoveče! Slušaj reči koje ću ti kazati, i stani pravo, jer sam sada poslan k tebi. I kad mi reče tu reč, ustah drhćući.

12 I reče mi: Ne boj se, Danilo, jer prvog dana kad si upravio srce svoje da razumevaš i da mučiš sebe pred Bogom svojim, uslišene biše reči tvoje, i ja dođoh tvojih reči radi.

13 Ali knez carstva persijskog staja mi nasuprot dvadeset i jedan dan; ali, gle, Mihailo jedan od prvih knezova dođe mi u pomoć; tako ja ostah onde kod careva persijskih.

14 I dođoh da ti kažem šta će biti tvom narodu posle; jer će još biti utvara za te dane.

15 I kad mi govoraše tako, oborih oči svoje na zemlju i zanemeh.

16 I gle, kao čovek dotače se usana mojih, i otvorih usta svoja, i progovorih i rekoh onom koji stajaše prema meni: Gospodaru moj, od ove utvare navališe moji bolovi na mene i nema snage u meni.

17 A kako može sluga mog gospodara govoriti s gospodarem mojim? Jer od ovog časa u meni nesta snage i ni dihanje ne osta u meni.

18 Tada onaj što beše kao čovek opet me se dotače i ohrabri me.

19 I reče: Ne boj se, mili čoveče; mir da ti je! Ohrabri se, ohrabri se. I dokle mi govoraše, ohrabrih se i rekoh: Neka govori gospodar moj, jer si me ohrabrio.

20 A on reče: Znaš li zašto sam došao k tebi? A sada ću se vratiti da vojujem na kneza persijskog; potom ću otići, i gle, doći će knez grčki.

21 Ali ću ti kazati šta je napisano u knjizi istinitoj. Nema nikoga da junački radi sa mnom u tom osim Mihaila, kneza vašeg.

   

Commentary

 

Mouth

  

In most cases, "mouth" in the Bible represents thought and logic, especially the kind of active, concrete thought that is connected with speech. The reason for this is pretty obvious, but it also holds when people, for instance, remove a stone from the mouth of a well, which represents gaining access to spiritual ideas. The mouth is used for eating as well as speaking, of course. In those circumstances, it represents our first, most external perception of a new spiritual idea or desire. This also makes sense, mirroring the way tasting food in the mouth gives us an instant impression of the quality of the food.

From Swedenborg's Works

 

Arcana Coelestia #6917

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6917. 'Vessels of silver' means factual knowledge of what is true, 'and vessels of gold' means factual knowledge of what is good. This is clear from the meaning of 'vessels' as known facts, dealt with in 3068, 3079 (known facts are called 'vessels' because they are general and can contain within them countless truths and manifold forms of good); from the meaning of 'silver' as truth, and of 'gold' as good, dealt with in 1551, 1552, 2954, 5658, 'the silver of Egypt' being factual knowledge that held truth in it and was appropriate, see 6112. As regards the vessels of silver and the vessels of gold in the hands of the Egyptians - that they mean factual knowledge of what is true and factual knowledge of what is good, even though here and in what has gone before, as well as in what follows, false factual knowledge is meant by 'the Egyptians - it should be recognized that in themselves known facts are neither true nor false. Rather, they become true in the hands of those who are guided by truths, and false in the hands of those who are steeped in falsities. What use they are put to and then made to serve is what determines which of these they become. The facts a person knows are like the wealth and riches he possesses. Wealth and riches in the hands of those governed by evil are ruinous because they put them to evil kinds of use, whereas wealth and riches in the hands of those governed by good are advantageous because they put them to good kinds of use. Therefore if wealth and riches in the hands of evil people are handed over to those who are good they become good. So too with factual knowledge.

[2] Among the Egyptians, for example, there remained a large number of the representatives that belonged to the Ancient Church, as is clear from their hieroglyphics. But because they applied them to magical practices and therefore made them serve an evil use, these things were for them not true factual knowledge but false. Yet in the Ancient Church the same knowledge had held what was true since people had put it to its correct use - to Divine worship. Take sacrifices on altars as another example. Among the Hebrew nation, and subsequently among the Jewish and Israelite nation, they were ritual acts that were true because they were put to use in the worship of Jehovah. But among the nations in the land of Canaan they were false ritual acts because they were put to use in the worship of their idols. This was why the command was also given to destroy those nations' altars wherever they were. The same holds true with a very large number of other things. For this reason many known facts can be learned from those who are steeped in evils and falsities, and put to good kinds of use, thus becoming good. Similar things were also meant by plundering the nations in the land of Canaan - by the wealth, large cattle, small cattle, houses, and vineyards which the children of Israel plundered there. The same thing is still further evident from the gold and silver plundered from the nations. This too was devoted to a sacred use, as is clear from the second Book of Samuel,

There were in his hand vessels of silver, and vessels of gold, and vessels of bronze. King David consecrated these also to Jehovah, along with the silver and gold that he had consecrated from all the nations which he had subdued - from the Syrians, [and] from Moab, and from the children of Ammon, and from the Philistines, and from Amalek, and from the plunder of Hadad Ezer the son of Rehob, king of Zobah. 2 Samuel 8:10-12.

And in Isaiah,

At length the merchandise of Tyre and her harlot's wages will be holy to Jehovah, they will not be hoarded or held back; but her merchandise will be for those that dwell before Jehovah to eat to their satiety and for one covering himself with what is ancient. Isaiah 23:18.

And also the objects which the women of the children of Israel asked of the Egyptians, thereby plundering them, were later on put to use in the making of the Ark, and to many other sacred objects in their worship.

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