Giriş
Sürgün rüyaları Hıristiyan hayal gücünde derin bir nota dokunur. Rüya bir evden kovulmayı, yabancı topraklarda gezinmeyi veya yabancılar arasında yaşamayı tasvir etsin, bu imge Kutsal Yazı’nın yerinden edilme, kutsal yolculuk ve ilahî takdirle uzun süreli ilgisiyle yankılanır. Hıristiyanlar, İncil’in görüntülere sabit anlamlar atayan bir rüya sözlüğü olmadığını not etmelidir. Bunun yerine Kutsal Yazı, inanlıların bu tür rüyaların iman, vicdan ve öğrencilik açısından neyi ifade edebileceğini düşünmelerine yardımcı olan sembolik çerçeveler—hikâyeler, mecazlar ve teolojik kategoriler—sunmaktadır.
Kutsal Yazıdaki Sembolik Anlamlar
Sürgün İncil’de tekrarlayan bir teolojik motiftir. İsrail’in yaşamında tarihî bir gerçeklik olarak, insanın Tanrı’dan yabancılaşmasının bir metaforu olarak ve Tanrı’nın amaçlarının gerçekleştirildiği kurtarıcı bir bağlam olarak görünür. Sürgün yargıyı simgeleyebilir, ama aynı zamanda arınmayı, biçimlenmeyi ve nihayetinde umudu da ifade eder. Ata figürünün ülkesini terk etme çağrısı, esirlerin uzun ağıdı ve Yeni Ahit’in inananları gezgin olarak tasvir etmesi, sürgün hakkında rüya yorumlamak için zengin bir sembolik alan oluşturur.
Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father’s house, unto a land that I will shew thee:
1By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. 2We hanged our harps upon the willows in the midst thereof. 3For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. 4How shall we sing the Lord’s song in a strange land? 5If I forget thee, O Jerusalem, let my right hand forget her cunning. 6If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.
13Bu kişilerin hepsi Allah’a iman ettiler; müminler olarak öldüler. Allah’ın vaat ettiklerine henüz kavuşamadılar. Bunları uzaktan görüp selamladılar. Yeryüzünde yabancı ve misafir olarak yaşadıklarını kabul ettiler. 14Böyle konuşan insanlar belli ki, ebedî vatanlarını arıyorlar. 15Bu kişiler geride bıraktıkları vatanlarını düşünselerdi oraya geri dönmeye fırsatları olurdu. 16Fakat onlar daha iyi bir ülkeye, yani semavî vatanlarına hasret duydular. Bu sebeple Allah da onların Allah’ı olarak anılmaktan utanmıyor. Hatta onlara ebedî bir şehir hazırladı.
Sevgili dostlarım, bu dünyada garipler ve misafirler gibisiniz. Bu sebeple yalvarıyorum, nefsinizin arzularından kaçın. Bu arzular canınıza karşı savaşıyor.
Bu pasajlar sürgün motifinin farklı boyutlarını gösterir: tanıdık olandan imanla ayrılma çağrısı (Genesis 12), zorla yerinden edilmenin ve ağıdın acısı (Psalm 137) ve sürgünü sonsuz bir yurtseverliğe doğru hac yolculuğu olarak yeniden yöneten teolojik yeniden yönelim (Hebrews 11). Yeni Ahit’te müminin dünyevi yaşamı sıklıkla geçici ikamet terimleriyle tanımlanır; bu da sürgüne hem şimdiki bir gerilim hem de eskatolojik bir vaat kazandırır (1 Peter 2).
İncil Geleneğinde Rüyalar
İncil rüyaları değişik yollarla ele alır. Bazen rüyalar ilahî iletişimin taşıyıcıları olarak işlev görür; Tanrı onları öğretmek veya uyarmak için kullanır; başka yerlerde ise ayrıştırma gerektiren sıradan insan deneyimleri olarak görünürler. Hıristiyan teolojisi tarihsel olarak Tanrı’nın rüyalar aracılığıyla insanlarla buluşabileceğini kabul etmiştir, ancak herhangi bir iddia edilen mesajı kabul etmeden önce dikkatli bir sınamaya, Kutsal Yazı’ya itaat ve iman toplumunun rehberliğine ısrarla vurgu yapar.
5And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. 6And he said unto them, Hear, I pray you, this dream which I have dreamed: 7For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. 8And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. 9And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. 10And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? 11And his brethren envied him; but his father observed the saying.
1And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. 2Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. 3And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. 4Then spake the Chaldeans to the king in Syriack, O king, live for ever: tell thy servants the dream, and we will shew the interpretation. 5The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. 6But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. 7They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. 8The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. 9But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. 10The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. 11And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. 12For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. 13And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. 14Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: 15He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. 16Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. 17Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: 18That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. 19Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. 20Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: 21And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: 22He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. 23I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. 24Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. 25Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. 26The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? 27Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; 28But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these; 29As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. 30But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. 31Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. 32This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, 33His legs of iron, his feet part of iron and part of clay. 34Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. 35Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. 36This is the dream; and we will tell the interpretation thereof before the king. 37Thou, O king, art a king of kings: for the God of heaven hath given thee a kingdom, power, and strength, and glory. 38And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. 39And after thee shall arise another kingdom inferior to thee, and another third kingdom of brass, which shall bear rule over all the earth. 40And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. 41And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. 42And as the toes of the feet were part of iron, and part of clay, so the kingdom shall be partly strong, and partly broken. 43And whereas thou sawest iron mixed with miry clay, they shall mingle themselves with the seed of men: but they shall not cleave one to another, even as iron is not mixed with clay. 44And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. 45Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. 46Then the king Nebuchadnezzar fell upon his face, and worshipped Daniel, and commanded that they should offer an oblation and sweet odours unto him. 47The king answered unto Daniel, and said, Of a truth it is, that your God is a God of gods, and a Lord of kings, and a revealer of secrets, seeing thou couldest reveal this secret. 48Then the king made Daniel a great man, and gave him many great gifts, and made him ruler over the whole province of Babylon, and chief of the governors over all the wise men of Babylon. 49Then Daniel requested of the king, and he set Shadrach, Meshach, and Abed–nego, over the affairs of the province of Babylon: but Daniel sat in the gate of the king.
Böyle düşününce Rab’bin meleği Yusuf’a rüyada göründü; ona şöyle dedi: “Davud oğlu Yusuf, Meryem’le evlenmekten çekinme. Onun rahmindeki, Mukaddes Ruh’tandır.
Bu metinler, Kutsal Yazı’daki rüyaların bağlamsal olarak yerleştirilmiş olduğunu gösterir—Tanrı’nın vahyiyle, ilahî takdir çalışmalarına veya rüya sahibinin ahlaki gelişimine bağlıdırlar. Sembolleri yorumlamak için basit bir bire bir kod sağlamazlar. Bunun yerine kilise, rüyaları Tanrı’nın bütün öğretileriyle karşılaştırarak okur ve yorumların Kutsal Yazı ve Mesih merkezli doktrinle tutarlı olmasını sağlar.
Rüyanın Olası İncilsel Yorumları
Aşağıda Hıristiyanların sürgün rüyalarını nasıl anlayabileceğine dair birkaç teolojik olasılık verilmiştir. Her biri bir kehanet değil, pastoral bir yorum olarak sunulmaktadır.
1. Sürgün Olarak Ruhsal Yabancılaşma
Sürgünün sık görülen bir İncilsel anlamı Tanrı’dan yabancılaşmadır. Dışlanma veya sürgün olma imgeleri, Tanrı’dan duyulan mesafe hissini, günahın itirafını veya ruhsal yaşamın düzensiz olduğunu fark etmeyi yansıtabilir. Bir rüyayı bu şekilde yorumlamak, rüyanın kendisinin gizli bir zaman çizelgesi ilettiğini varsaymaktansa itirafı, tövbeyi ve lütuf vesilelerine yenilenmiş dikkati davet eder.
1By the rivers of Babylon, there we sat down, yea, we wept, when we remembered Zion. 2We hanged our harps upon the willows in the midst thereof. 3For there they that carried us away captive required of us a song; and they that wasted us required of us mirth, saying, Sing us one of the songs of Zion. 4How shall we sing the Lord’s song in a strange land? 5If I forget thee, O Jerusalem, let my right hand forget her cunning. 6If I do not remember thee, let my tongue cleave to the roof of my mouth; if I prefer not Jerusalem above my chief joy.
13Bu kişilerin hepsi Allah’a iman ettiler; müminler olarak öldüler. Allah’ın vaat ettiklerine henüz kavuşamadılar. Bunları uzaktan görüp selamladılar. Yeryüzünde yabancı ve misafir olarak yaşadıklarını kabul ettiler. 14Böyle konuşan insanlar belli ki, ebedî vatanlarını arıyorlar. 15Bu kişiler geride bıraktıkları vatanlarını düşünselerdi oraya geri dönmeye fırsatları olurdu. 16Fakat onlar daha iyi bir ülkeye, yani semavî vatanlarına hasret duydular. Bu sebeple Allah da onların Allah’ı olarak anılmaktan utanmıyor. Hatta onlara ebedî bir şehir hazırladı.
2. Sürgün: İmanlılığı Biçimlendiren Acı
İncil genellikle sürgünü, Tanrı’nın karakteri terbiye ettiği ve amaçlarını ilerlettiği disiplinleyici veya biçimlendirici bir dönem olarak tasvir eder. Birçok İncil figürünün hikâyesi gösterir ki yerinden edilme, ilahî hizmetten veya Tanrı’ya daha derin bir bağımlılıktan önce gelebilir. Eğer rüya sürgünü bir sınama olarak çağrıştırıyorsa, bu durum direniş, bütünlük ve zorluklar içinde güven üzerinde düşünmeyi davet ediyor olabilir.
5And Joseph dreamed a dream, and he told it his brethren: and they hated him yet the more. 6And he said unto them, Hear, I pray you, this dream which I have dreamed: 7For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. 8And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. 9And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me. 10And he told it to his father, and to his brethren: and his father rebuked him, and said unto him, What is this dream that thou hast dreamed? Shall I and thy mother and thy brethren indeed come to bow down ourselves to thee to the earth? 11And his brethren envied him; but his father observed the saying.
But as for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is this day, to save much people alive.
3. Sürgün: Dünyada Tanıklık ve Hizmete Çağrı
Kutsal Yazı bazen sürgün olanlara bulundukları yerde sadakatle yaşamalarını, sürgün yerinin esenliğini aramalarını ve Tanrı’nın adaleti ve merhameti adına tanıklık etmelerini öğütler. Bu sebeple sürgün rüyaları, esasen kaldırılma veya ceza hakkında olmaktan ziyade, yabancı veya düşmanca gelen bağlamlarda sadık varlık, hizmet ve tanıklık için sembolik çağrılar olarak okunabilir.
4Thus saith the Lord of hosts, the God of Israel, unto all that are carried away captives, whom I have caused to be carried away from Jerusalem unto Babylon; 5Build ye houses, and dwell in them; and plant gardens, and eat the fruit of them; 6Take ye wives, and beget sons and daughters; and take wives for your sons, and give your daughters to husbands, that they may bear sons and daughters; that ye may be increased there, and not diminished. 7And seek the peace of the city whither I have caused you to be carried away captives, and pray unto the Lord for it: for in the peace thereof shall ye have peace.
Sevgili dostlarım, bu dünyada garipler ve misafirler gibisiniz. Bu sebeple yalvarıyorum, nefsinizin arzularından kaçın. Bu arzular canınıza karşı savaşıyor.
4. Sürgün: Restorasyonun ve Tanrı'nın Varlığının Vaadi
Sürgün acı verici olsa da, Kutsal Yazı halkını terk etmeyen Tanrı’nın vaatleriyle doludur ve restorasyon ya da yeni bir yurt daha geniş kurtarıcı çizgide yer alır. Sürgünü içeren rüyalar sembolik anlamda, yerinden edilme ortasında Tanrı’nın varlığına tutunma ve O’nun vaat edilen kurtuluşuna güvenme davetini taşıyor olabilir—aynı zamanda yorumun spekülasyon değil, Kutsal Yazı ve umut tarafından yönetilmesi gerektiğini anımsatarak.
1The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, 2And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. 3And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. 4Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. 5Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: 6And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. 7So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. 8And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. 9Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. 10So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. 11Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. 12Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. 13And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, 14And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord.
1But now thus saith the Lord that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name; thou art mine. 2When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee: when thou walkest through the fire, thou shalt not be burned; neither shall the flame kindle upon thee. 3For I am the Lord thy God, the Holy One of Israel, thy Saviour: I gave Egypt for thy ransom, Ethiopia and Seba for thee.
Pastoral Düşünce ve Ayırt Etme
Hıristiyanlar sürgün gibi rahatsız edici imgeler yaşadıklarında kilise birkaç somut ayırt etme adımını teşvik eder. Birincisi, rüyayı duaya sunun; Tanrı’dan kesinlik yerine alçakgönüllülük ve bilgelik isteyin. İkincisi, herhangi bir yorumu Kutsal Yazı’ya karşı sınayın: gerçek bir içgörü, Tanrı’nın Sözü’nün açık öğretisiyle çelişmez. Üçüncüsü, iman topluluğunda öğüt arayın—pastörler, olgun Hıristiyanlar ve Kutsal Yazı birlikte aceleci sonuçları önlemeye yardımcı olur. Dördüncüsü, ruhu sabitleyen ruhsal uygulamaları sürdürün: düzenli Kutsal Yazı okuma, dua, sakramentlere katılım ve hizmet eylemleri.
Eğer bir rüya kaygı uyandırıyorsa, Kutsal Yazı’nın bilgelik ve esenlik dileme davetini ve kaygıların Rabbin bakımına bırakılmasını hatırlamak pastoral olur.
İçinizden birinin hikmette eksiği varsa, Allah’tan istesin. Allah herkese cömertçe ve itiraz etmeden verir.
5Trust in the Lord with all thine heart; and lean not unto thine own understanding. 6In all thy ways acknowledge him, and he shall direct thy paths.
Ayrıca ayrı olarak kabul edilebilecek minimal bir seküler gözlem: rüyalar sıklıkla son deneyimleri veya endişeleri yansıtır. Hıristiyanlar bunu betimleyici bir not olarak faydalı bulabilirler, ancak bunun Kutsal Yazı’ya dayanan teolojik düşünceyi yerinden etmemesi gerekir.
Sonuç
Sürgün rüyaları derin İncil temalarını uyandırır: kayıp ve ağıt, deneme yoluyla biçimlenme, yerinden edilme ortasında sadık varlık ve nihai restorasyon ümidi. İncil mekanik bir rüya yorumu kılavuzu sunmaz. Bunun yerine bir teolojik kelime hazinesi ve pastoral bir yöntem sağlar: temkinli yorumlayın, Kutsal Yazı ile karşılaştırın, kilisenin rehberliğini arayın ve dua ile sadık itaati yanıta yön verdirin. Bu şekilde Hıristiyanlar bu rüyaları daha derin düşünce, gerekliyse tövbe ve Tanrı’nın sürdürücü varlığına yenilenmiş güven için vesileler olarak kabul edebilirler.