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以西結書 44

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1 他又帶我回到聖地朝東的外;那關閉了。

2 耶和華對我:這必須關閉,不可敞開,誰也不可由其中進入;因為耶和華以色列的已經由其中進入,所以必須關閉

3 至於王,他必按王的位分,在其內,在耶和華面前餅。他必由這的廊而入,也必由此而出。

4 他又我由來到殿前。我觀,見耶和華的榮光充滿耶和華的殿,我就俯伏在地。

5 耶和華對我:人子啊,我對你所耶和華殿中的一切典章則,你要放在上,用眼,用耳,並要留殿宇和聖地一切出入之處。

6 你要對那悖逆的以色列耶和華如此以色列家啊,你們行一切可憎的事,當夠了罷!

7 你們把我的食物,就是脂油和血獻上的時候,將身未受割禮的外邦人領進我的聖地,玷污了我的殿;又背了我的約,在你們一切可憎的事上,加上這一層。

8 你們也沒有看守我的物,卻派別人在地替你們看守我所吩咐你們的。

9 耶和華如此以色列中的外邦人,就是身未受割禮的,都不可入我的聖地。

10 以色列人走迷的時候,有利未人遠離我,就是走迷離開我、隨從他們的偶像,他們必擔當自己的罪孽。

11 然而他們必在我的聖地當僕役,照管殿,在殿中供職;必為民宰殺燔祭牲和平安祭牲,必站在民前伺候他們。

12 因為這些利未人曾在偶像前伺候這民,成了以色列家罪孽的絆腳石,所以我向他們起誓:他們必擔當自己的罪孽。這是耶和華的。

13 他們不可親我,給我供祭司的職分,也不可挨我的一件物,就是至的物;他們卻要擔當自己的羞辱和所行可憎之事的報應。

14 然而我要使他們看守殿宇,辦理其中的一切事,並做其內一切當做之工。

15 以色列人走迷離開我的時候,祭司利未人撒督的子孫仍看守我的聖所。他們必親近我,事奉我,並且侍立在我面前,將脂油與血獻給我。這是耶和華的。

16 他們必進入我的聖所,就近我的桌前事奉我,守我所吩咐的。

17 他們進內院必穿細麻衣。在內院和殿內供職的時候不可穿羊毛衣服

18 他們上要戴細麻布頭巾,腰穿細麻布褲子;不可穿使身體出汗的衣服。

19 他們出到外院的民那裡,當脫下供職的衣服,放在屋內,穿上別的衣服,免得因衣使民成聖

20 不可剃,也不可容髮綹長長,只可剪髮。

21 祭司進內院的時候都不可喝酒

22 不可娶寡婦和被休的婦人為妻,只可娶以色列後裔中的處女,或是祭司遺留的寡婦。

23 他們要使我的民知道俗的分別,又使他們分辨潔淨的和不潔淨的。

24 有爭訟的事,他們應當站立判斷,要按我的典章判斷。在我一切的節期必守我的律條例,也必以我的安息日為日。

25 他們不可挨近屍沾染自己,只可為父親母親兒子、女兒、弟兄,和未嫁的姊妹沾染自己。

26 祭司潔淨之,必再計算日。

27 當他進內院,進所,在所中事奉的日子,要為自己獻贖祭。這是耶和華的。

28 祭司必有產業,我是他們的產業。不可在以色列他們基業;我是他們的基業。

29 素祭、贖祭,和贖愆祭他們都可以以色列中一切永獻的物都要歸他們。

30 首先初熟之物和一切所獻的供物都要歸祭司。你們也要用初熟的麥子磨麵祭司;這樣,福氣就必臨到你們的家了。

31 無論是,凡自死的,或是撕裂的,祭司都不可

   

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属天的奥秘 #5248

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5248. “换衣裳” 表就内层属世层的覆盖物而言, 通过披上适合它之物所作的改变. 这从 “换” 和 “衣裳” 的含义清楚可知: “换” (即改变) 是指移除和抛弃; “衣裳” 是指内层属世层的覆盖物, 如下文所述. 由此可知, 披上的是新 “衣裳” 所表示的适合之物. 圣言经常提到 “衣服”, 以此表示在下面或外面, 用来覆盖在上面或里面的事物. 因此, “衣服” 表示人的外在, 因而表示他的属世之物, 因为该事物覆盖他的内在和属灵部分. “衣服” 尤表属于信的真理, 因为这些覆盖属于仁的良善. “衣服” 的这种含义来源于灵人和天使看上去所穿的衣服. 灵人看上去穿着缺乏亮光的衣服, 而天使看上去穿着充满亮光的衣服, 可以说是由亮光做成的. 因为他们周围的亮光本身看似一件衣服, 和主在变形像时的衣裳差不多, 这衣裳 “洁白如光” (马太福音 17:2), “洁白放光” (路加福音 9:29). 从他们所穿的衣服也能辨别就信之真理而言, 他们是哪类灵人和天使, 因为这些由他们的衣服来代表, 尽管诸如存在于属世层里面的那类信之真理. 诸如存在于理性层里面的信之真理就表现在脸和它所拥有的美丽上. 其衣服的亮光来源于爱与仁之良善, 因为这良善通过照耀而产生亮光. 由此可见衣服在灵界代表什么, 因而 “衣服” 在灵义上表示什么.

但约瑟所换下, 也就是脱下的衣裳是坑里或监里的衣服; 这些衣服表示在试探状态下由恶魔和恶灵所激发的错误和虚假的观念. 因此, 他 “换衣裳” 表示就内层属世层的覆盖物而言的抛弃和所作的改变. 他所换上的衣裳表示诸如适合的那类事物; 因而表示披上适合的事物. 可参看前面关于衣服的阐述和说明: 属天事物是裸露的, 而属灵和属世事物不是 (297节); “衣服” 表示相对它们所包裹之物来说较为低级的真理 (1073, 2576节); “换衣服” 代表需要披上神圣真理, 因此 “衣服的更换” 具有相同的含义 (4545节); “撕裂衣服” 代表为真理的丧失和毁灭而哀悼 (参看4763节); 没穿婚礼的礼服进来的人是什么意思 (2132节).

  
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Thanks to our friends at swedenborgwork.com for their permission to use this translation on the New Christian Bible Study site. ( 衷心感谢”史威登堡著作中文网”许可我们使用该中文译文)

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Arcana Coelestia #4570

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4570. 'But indeed Israel will be your name' means the nature of the internal natural, or the nature of the spiritual aspect of it, represented by 'Israel'; 'and He called his name Israel' means the internal Natural or the celestial-spiritual aspect of the Natural. This is clear from the meaning of 'name' as the essential nature, dealt with just above in 4568, and from the meaning of 'Israel' as the internal aspect of the Lord's natural and also the celestial-spiritual aspect of the Natural. No one can know why Jacob was called Israel unless he knows what the internal natural is and what the external natural is, and in addition what the celestial-spiritual aspect of the natural is. These matters have in actual fact been explained already, when Jacob was named Israel by the angel; but because they are the kind of things about which people know little, if anything, they need to be explained again.

[2] Two quite distinct and separate degrees exist in man - the rational and the natural. The rational constitutes the internal man and the natural the external; but the natural, like the rational also, has an external aspect of its own and an internal one. The external aspect of the natural is composed of the physical senses and of the impressions received from the world through these senses immediately. By means of his sensory impressions a person is in touch with things belonging to the world and to the body; and people who are confined solely to this natural are called sensory-minded because their thought goes scarcely at all beyond sensory experience. But the internal part of the natural is made up of ideas inferred - by the use of analysis and analogies - from what is in the external, even though it draws on and derives its ideas from sensory impressions. So the natural is in touch through the senses with things belonging to the world and to the body, and through ideas, arrived at by the use of analogy and analysis, with the rational, thus with things belonging to the spiritual world. Such is the composition of the natural. There is another part that exists between and has links with both of them - with the external aspect and with the internal - and so is in touch through the external with things in the natural world, and through the internal with those in the spiritual world. This external natural is represented specifically by 'Jacob', and the internal natural by 'Israel'. The situation is similar with the rational; that is to say, there is an external aspect and an internal, and a further one between the two. But this, in the Lord's Divine mercy, is to be discussed where Joseph is the subject, for 'Joseph' represents the external aspect of the rational.

[3] What the celestial-spiritual is however has been stated several times already - that essentially the celestial is good and the spiritual truth, so that the celestial-spiritual is that which is good resulting from truth. Now because the Lord's Church is both external and internal, and internal features of the Church had to be represented by the descendants of Jacob through things of an external nature, Jacob could not therefore be called Jacob any longer, but was called Israel - see what has been introduced already about these matters in 4286, 4292. Further to this it should be recognized that the terms celestial and spiritual are used both of the rational and of the natural. Celestial is used when people receive good, and spiritual when they receive truth from the Lord; for the good which flows from the Lord into heaven is called celestial, and the truth is called spiritual. In the highest sense the naming of Jacob as Israel means that the Lord progressed towards more interior aspects and made the Natural within Him Divine, both the external aspect of it and the internal. For in the highest sense that which is represented is the Natural itself.

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