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以西结书 48

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1 众支派按名所得之地记在下面:从头,由希特伦往哈马口,到大马色地界上的哈萨以难。边靠着哈马地(各支派的地都有东西的边界),是但的分。

2 挨着但的地界,从东到西,是亚设的分。

3 挨着亚设的地界,从东到西,是拿弗他利的分。

4 挨着拿弗他利的地界,从东到西,是玛拿西分。

5 挨着玛拿西的地界,从东到西,是以法莲分。

6 挨着以法莲的地界,从东到西,是流便的分。

7 挨着流便的地界,从东到西,是犹大分。

8 挨着犹大的地界,从东到西,必有你们所当献的供地,宽二万五肘。从东界到西界,长短与各分之地相同,圣地当在其中。

9 你们献与耶和华的供地要长二万五肘,宽一万肘。

10 供地要归与祭司长二万五肘,西宽一万肘,东宽一万肘,长二万五肘。耶和华的地当在其中。

11 这地要归与撒督的子孙中成为祭司,就是那守我所吩咐的。当以色列人走迷的时候,他们不像那些利未人走迷了。

12 这要归与他们为供,是全中至的。供挨着利未人的界。

13 利未人所得的地要长二万五肘,宽一万肘,与祭司的地界相等,都长二万五肘,宽一万肘。

14 不可,不可换,初熟之物也不可归与别人,因为是归耶和华的。

15 这二万五肘前面所剩下五肘宽之地要作俗用,作为造城盖房郊野之地。城要在当中。

16 城的尺寸乃是如此:肘,肘,东面肘,西面肘。

17 城必有郊野,向北五十肘,向南五十肘,向东二五十肘,向西二五十肘。

18 靠着供地的馀地,东长一万肘,西长一万肘,要与供地相等;其中的土产要作城内工人的食物。

19 所有以色列支派中,在城内做工的,都要耕种这地。

20 你们所献的供地连归城之地,是方的:长二万五肘,宽二万五肘。

21 供地连归城之地,两边的馀地要归与王。供地东边,南北二万五肘,东至东界,西边南北二万五肘,西至西界,与各分之地相同,都要归王。供地和殿的地要在其中,

22 并且利未人之地,与归城之地的东西两边延长之地(这两地在王地中间),就是在犹大和便雅悯两界中间,要归与王。

23 论到其馀的支派,从东到西,是便雅悯的分。

24 挨着便雅悯的地界,从东到西,是西缅分。

25 挨着西缅的地界,从东到西,是以萨迦的分。

26 挨着以萨迦的地界,从东到西,是西布伦的分。

27 挨着西布伦的地界,从东到西,是迦得的分。

28 迦得地的界是从他玛到米利巴加低斯的水,延到埃及小,直到

29 这就是你们要拈阄分给以色列支派为业之,乃是他们各支派所得之分。这是耶和华的。

30 城的肘。出城之处如下;

31 城的各要按以色列支派的名字面有为流便犹大为利未

32 东面肘,有为约瑟为便雅悯为但

33 肘,有西缅为以萨迦为西布伦

34 西面肘,有为迦得为亚设为拿弗他利

35 城四围共一万八肘。从此以後,这城的名字必称为耶和华的所在。

   

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North

  

'North,' in Isaiah 14:31, signifies hell. 'The North,' as in Jeremiah 3:12, signifies people who are ignorant of truth, and yet have the life of good. 'North' signifies people in obscurity regarding truth.

(Odkazy: Arcana Coelestia 3708 [1-23])


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Arcana Coelestia # 6465

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6465. 'And was gathered to his peoples' means that [spiritual good] was within the forms of good and the truths of the natural which sprang from itself. This is clear from what is said above in 6451, where similar words occur; see what has been brought forward there about the rise and the life of spiritual good, which is 'Israel', within the forms of good and the truths of the lower natural, which are 'his sons' and 'the twelve tribes'. To take further the idea of the rise of interior things within exterior ones, it should be recognized that all things, not only those with the human being but also those in the entire natural order, come into existence through a series of formations, so that posterior things are brought into existence by means of formations from prior things. Consequently each formation comes into existence as that which is separate from any other; yet the posterior is dependent on what is prior to it, so dependent that it cannot remain in existence without what is prior. For what is posterior is held in connection with and has its form preserved by what is prior. From this it may also be seen that what is posterior contains within itself all things that are prior to it in their proper order. It is like modes 1 and the forces proceeding from those modes as underlying substances. This is how it is with a person's interiors and exteriors, and also how it is with the things that make up the life he has.

[2] Unless one conceives interior things and exterior things in a person as entities formed in the way just described, one cannot begin to have any idea of the external man and the internal man or of the flowing of the one into the other, let alone of the rise and the life of the interior man or the spirit, and of what that man is like when the external, the bodily part, is separated through death. If a person conceives exterior things and interior ones as a continuous progression into what is purer and purer, so that through that continuity they are inseparable, and are not therefore made distinct through a series of formations of posterior things from prior ones, that person cannot help supposing that when the external dies the internal dies too. For he thinks that they are inseparable, and because they are inseparable, continuing one into the other, that when one dies, so does the other; for one takes the other with it. These matters have been mentioned so that people may know that the internal and the external are distinct and separate from each other, and that interior things and exterior ones follow one another in consecutive order, also that all interior things exist together within exterior ones, or what amounts to the same, that all prior things exist within posterior ones, which is the subject in the internal sense of the verses under consideration here.

Poznámky pod čarou:

1. A philosophical term meaning the particular way in which an underlying substance manifests itself.

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