성경

 

Ezekiel 41

공부

   

1 Afterward he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle.

2 And the breadth of the door was ten cubits; and the sides of the door were five cubits on the one side, and five cubits on the other side: and he measured the length of it forty cubits: and the breadth, twenty cubits.

3 Then he went inward, and measured the post of the door, two cubits; and the door, six cubits; and the breadth of the door, seven cubits.

4 So he measured the length of it twenty cubits; and the breadth, twenty cubits, before the temple: and he said to me, This is the most holy place.

5 Afterward he measured the wall of the house, six cubits; and the breadth of every side-chamber, four cubits, round the house on every side.

6 And the side-chambers were three, one over another, and thirty in order; and they entered into the wall which was of the house for the side-chambers around, that they might have hold, but they had not hold in the wall of the house.

7 And there was an enlarging, and a winding about still upward to the side-chambers: for the winding about of the house went still upward around the house; therefore the breadth of the house was still upward, and so increased from the lowest chamber to the highest by the midst.

8 I saw also the hight of the house around: the foundations of the side-chambers were a full reed of six great cubits.

9 The thickness of the wall, which was for the side-chamber without, was five cubits: and that which was left was the place of the side-chambers that were within.

10 And between the chambers was the width of twenty cubits around the house on every side.

11 And the doors of the side-chambers were towards the place that was left, one door towards the north, and another door towards the south: and the breadth of the place that was left was five cubits around.

12 Now the building that was before the separate place at the end towards the west was seventy cubits broad; and the wall of the building was five cubits thick around, and its length ninety cubits.

13 So he measured the house, a hundred cubits long; and the separate place, and the building, with its walls, a hundred cubits long;

14 Also the breadth of the face of the house, and of the separate place towards the east, a hundred cubits.

15 And he measured the length of the building over against the separate place which was behind it, and its galleries on the one side and on the other side, a hundred cubits, with the inner temple, and the porches of the court;

16 The door posts, and the narrow windows, and the galleries around on their three stories, over against the door, ceiled with wood around, and from the ground up to the windows, and the windows were covered;

17 To that above the door, even to the inner house, and without, and by all the wall around within and without, by measure.

18 And it was made with cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; and every cherub had two faces;

19 So that the face of a man was towards the palm-tree on the one side, and the face of a young lion towards the palm-tree on the other side: it was made through all the house around.

20 From the ground to above the door were cherubim and palm-trees made, and on the wall of the temple.

21 The posts of the temple were squared, and the face of the sanctuary; the appearance of the one as the appearance of the other.

22 The altar of wood was three cubits high, and its length two cubits; and its corners, and its length, and its walls, were of wood: and he said to me, This is the table that is before the LORD.

23 And the temple and the sanctuary had two doors.

24 And the doors had two leaves each, two turning leaves; two leaves for the one door, and two leaves for the other door.

25 And there were made on them, on the doors of the temple, cherubim and palm-trees, as were made upon the walls; and there were thick planks upon the face of the porch without.

26 And there were narrow windows and palm-trees on the one side and on the other side, on the sides of the porch, and upon the side-chambers of the house, and thick planks.

   

스웨덴보그의 저서에서

 

Heaven and Hell #171

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171. There is no way to describe briefly how things look to angels in the heavens. To a considerable extent, they look like the things we see on earth, but they are more perfect in form and also more abundant.

We may conclude that there are things like this in the heavens because of what the prophets saw - for example what Ezekiel saw of the new temple and the new earth as described in chapters 40-48 [of his book], what Daniel describes in his chapters 7-12, what John saw as described from the first through the last chapter of Revelation, along with other visions presented in both the historical and the prophetic books of the Word. They saw things like this when heaven was opened to them, and heaven is said to be opened when our inner sight, the sight of our spirit, is opened. For the things that exist in heaven cannot be seen with our physical eyes, but only with the eyes of our spirit; and when it pleases the Lord, these are opened. At such times we are led out of the natural light that our physical senses are in and raised into the spiritual light in which we dwell because of our spirit. This is the light in which I have seen the things that exist in the heavens.

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

스웨덴보그의 저서에서

 

Arcana Coelestia #2795

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2795. 'And return to you' means conjunction after that. This too becomes clear without explanation. The subject of this chapter being the Lord's severest and inmost temptations, all the states are described which He assumed when undergoing those temptations. The first state is described in verse 3, the second state in the present verse, the third state in the verse that follows next and in all the rest after that. But these states cannot possibly be explained to the ordinary mind unless many other things are known first, not only about the Lord's Divine which is represented here by 'Abraham' but also about His Divine Human which is represented by 'Isaac', and about the state - when He went into and underwent the conflicts brought about by temptations - of this Rational, meant here by 'the boy'. In addition to this one has to know what the first rational was, and the nature of it, as well as the natural that went with that rational, and also the nature of the state when one was joined to the other, and the nature of the state when they were more or less separated. What is more, one needs to know many things regarding temptations, such as what exterior and interior temptations are, and from this what were the inmost and severest temptations that were the Lord's, which are the subject in this chapter. As long as all these matters remain unknown the things within this verse cannot possibly be described intelligibly. And if they were described, even in the clearest possible manner, they would still appear obscure. To angels, since they dwell in the light of heaven flowing from the Lord, all these matters are plain and clear, and indeed blessed because these matters are supremely heavenly.

[2] This alone need be said here, that the Lord could not possibly be tempted when He was one with the Divine itself, for the Divine is infinitely above all temptation. But He could experience temptation as to His human. This is the reason why, when He was to undergo the severest and inmost temptations, He joined the first human to Himself, that is to say, the rational and the natural degrees of it, as described in verse 3, and after that separated Himself from them, as stated in the present verse, though still retaining certain traits through which He could be tempted. It is for this reason that here Isaac is not spoken of as 'my son' but as 'the boy', an expression used to mean the Divine Rational in that particular state, that is to say, in a state of truth, equipped for the severest and inmost conflicts brought about by temptations, see 2793. The truth that neither the Divine itself nor the Divine Human could be tempted may become clear to anyone merely from the fact that not even angels can approach the Divine, still less the spirits who bring temptations about, and least of all the hells. From all this it is evident why the Lord came into the world and took on the human state of being with all its weakness, for by doing so He was able to be tempted as regards the human and by means of temptations to suppress the hells. He was able to restore every single thing to obedience and to order, and to save the human race which had removed itself so far away from the Supreme Divine.

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