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Ezekiel第40章

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1 In the five and twentieth year of our captivity, in the beginning of the year, in the tenth [day] of the month, in the fourteenth year after that the city was smitten, in the selfsame day, the hand of Jehovah was upon me, and he brought me thither.

2 In the visions of God brought he me into the land of Israel, and set me down upon a very high mountain, whereon was as it were the frame of a city on the south.

3 And he brought me thither; and, behold, there was a man, whose appearance was like the appearance of brass, with a line of flax in his hand, and a measuring reed; and he stood in the gate.

4 And the man said unto me, Son of man, behold with thine eyes, and hear with thine ears, and set thy heart upon all that I shall show thee; for, to the intent that I may show them unto thee, art thou brought hither: declare all that thou seest to the house of Israel.

5 And, behold, a wall on the outside of the house round about, and in the man's hand a measuring reed six cubits long, of a cubit and a handbreadth each: so he measured the thickness of the building, one reed; and the height, one reed.

6 Then came he unto the gate which looketh toward the east, and went up the steps thereof: and he measured the threshold of the gate, one reed broad; and the other threshold, one reed broad.

7 And every lodge was one reed long, and one reed broad; and [the space] between the lodges was five cubits; and the threshold of the gate by the porch of the gate toward the house was one reed.

8 He measured also the porch of the gate toward the house, one reed.

9 Then measured he the porch of the gate, eight cubits; and the posts thereof, two cubits; and the porch of the gate was toward the house.

10 And the lodges of the gate eastward were three on this side, and three on that side; they three were of one measure: and the posts had one measure on this side and on that side.

11 And he measured the breadth of the opening of the gate, ten cubits; and the length of the gate, thirteen cubits;

12 and a border before the lodges, one cubit [on this side], and a border, one cubit on that side; and the lodges, six cubits on this side, and six cubits on that side.

13 And he measured the gate from the roof of the one lodge to the roof of the other, a breadth of five and twenty cubits; door against door.

14 He made also posts, threescore cubits; and the court [reached] unto the posts, round about the gate.

15 And [from] the forefront of the gate at the entrance unto the forefront of the inner porch of the gate were fifty cubits.

16 And there were closed windows to the lodges, and to their posts within the gate round about, and likewise to the arches; and windows were round about inward; and upon [each] post were palm-trees.

17 Then brought he me into the outer court; and, lo, there were chambers and a pavement, made for the court round about: thirty chambers were upon the pavement.

18 And the pavement was by the side of the gates, answerable unto the length of the gates, even the lower pavement.

19 Then he measured the breadth from the forefront of the lower gate unto the forefront of the inner court without, a hundred cubits, [both] on the east and on the north.

20 And the gate of the outer court whose prospect is toward the north, he measured the length thereof and the breadth thereof.

21 And the lodges thereof were three on this side and three on that side; and the posts thereof and the arches thereof were after the measure of the first gate: the length thereof was fifty cubits, and the breadth five and twenty cubits.

22 And the windows thereof, and the arches thereof, and the palm-trees thereof, were after the measure of the gate whose prospect is toward the east; and they went up unto it by seven steps; and the arches thereof were before them.

23 And there was a gate to the inner court over against the [other] gate, [both] on the north and on the east; and he measured from gate to gate a hundred cubits.

24 And he led me toward the south; and, behold, a gate toward the south: and he measured the posts thereof and the arches thereof according to these measures.

25 And there were windows in it and in the arches thereof round about, like those windows: the length was fifty cubits, and the breadth five and twenty cubits.

26 And there were seven steps to go up to it, and the arches thereof were before them; and it had palm-trees, one on this side, and another on that side, upon the posts thereof.

27 And there was a gate to the inner court toward the south: and he measured from gate to gate toward the south a hundred cubits.

28 Then he brought me to the inner court by the south gate: and he measured the south gate according to these measures;

29 and the lodges thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows in it and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad.

30 And there were arches round about, five and twenty cubits long, and five cubits broad.

31 And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof: and the ascent to it had eight steps.

32 And he brought me into the inner court toward the east: and he measured the gate according to these measures;

33 and the lodges thereof, and the posts thereof, and the arches thereof, according to these measures: and there were windows therein and in the arches thereof round about; it was fifty cubits long, and five and twenty cubits broad.

34 And the arches thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps.

35 And he brought me to the north gate: and he measured [it] according to these measures;

36 the lodges thereof, the posts thereof, and the arches thereof: and there were windows therein round about; the length was fifty cubits, and the breadth five and twenty cubits.

37 And the posts thereof were toward the outer court; and palm-trees were upon the posts thereof, on this side, and on that side: and the ascent to it had eight steps.

38 And a chamber with the door thereof was by the posts at the gates; there they washed the burnt-offering.

39 And in the porch of the gate were two tables on this side, and two tables on that side, to slay thereon the burnt-offering and the sin-offering and the trespass-offering.

40 And on the [one] side without, as one goeth up to the entry of the gate toward the north, were two tables; and on the other side, which belonged to the porch of the gate, were two tables.

41 Four tables were on this side, and Four tables on that side, by the side of the gate; eight tables, whereupon they slew [the sacrifices].

42 And there were four tables for the burnt-offering, of hewn stone, a cubit and a half long, and a cubit and a half broad, and one cubit high; whereupon they laid the instruments wherewith they slew the burnt-offering and the sacrifice.

43 And the hooks, a handbreadth long, were fastened within round about: and upon the tables was the flesh of the oblation.

44 And without the inner gate were chambers for the singers in the inner court, which was at the side of the north gate; and their prospect was toward the south; one at the side of the east gate having the prospect toward the north.

45 And he said unto me, This chamber, whose prospect is toward the south, is for the priests, the keepers of the charge of the house;

46 and the chamber whose prospect is toward the north is for the priests, the keepers of the charge of the altar: these are the sons of Zadok, who from among the sons of Levi come near to Jehovah to minister unto him.

47 And he measured the court, a hundred cubits long, and a hundred cubits broad, foursquare; and the altar was before the house.

48 Then he brought me to the porch of the house, and measured each post of the porch, five cubits on this side, and five cubits on that side: and the breadth of the gate was three cubits on this side, and three cubits on that side.

49 The length of the porch was twenty cubits, and the breadth eleven cubits; even by the steps whereby they went up to it: and there were pillars by the posts, one on this side, and another on that side.

   

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Apocalypse Explained#1082

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1082. And shall eat her flesh. That this signifies rejection of the evils thereof, which are adulterated goods, and then manifestation that they were destitute of all good, is evident from the signification of flesh, as denoting the good of the Word and of the church, and, in the opposite sense, the evil thereof. In the present case flesh denotes evils, which are adulterated goods. And from the signification of eating, as denoting to consume, but, in this case, to reject altogether, because the Reformed are treated of, who have rejected the works or goods of Babylon, which chiefly consist in gifts to the idols of their saints, to their sepulchres, also to monasteries, and to the monks themselves, for various expiations.

[2] That by the same words is also meant manifestation that they were destitute of all good follows; for when spurious and meritorious goods are rejected, signified by the flesh which they should eat, then it is made evident that they are destitute of all good. Flesh, in the Word, signifies various things. It signifies man's proprium, thus, either his good or evil, and thence it signifies the whole man. But in the highest sense, it signifies the Lord's Divine Human, specifically the Divine Good of Divine Love proceeding from Him.

That flesh signifies the Divine Human as to the good of love is evident in John:

"Jesus said, I am the living bread, which came down from heaven; if any one eat of this bread, he shall live for ever. The bread which I will give is my flesh, which I will give for the life of the world. The Jews, therefore, strove amongst themselves, saying, How can this man give his flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, unless ye eat the flesh of the Son of man, and drink his blood, ye have no life in yourselves. He that eateth my flesh and drinketh my blood, hath eternal life, and I will raise him up at the last day; for my flesh is meat indeed, and my blood is drink indeed; he that eateth my flesh and drinketh my blood, dwelleth in me and I in him. This is the bread, which came down from heaven" (6:51-58).

That by flesh is here meant the proprium of the Lord's Divine Human, which is the Divine Good of Divine Love, is manifestly evident; and it is that which in the Holy Supper is called His body. That the body there or the flesh is the Divine good, and the blood is Divine truth, may be seen above (n. 329). And because bread and wine signify the same as flesh and blood - bread, Divine Good, and wine, Divine truth - therefore these were commanded in their place.

[3] Divine Good from the Lord was also signified by the flesh of the sacrifices, which Aaron, his sons, and those who sacrificed might eat, and others who were clean.

And that it was holy may be seen in Exodus (12:7, 8, 9; 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4).

Wherefore if an unclean person ate of that flesh, he was to be cut off from his people (Leviticus 7:21).

That these things were called bread (Leviticus 22:6, 7).

That that flesh was called "the flesh of holiness" (Jeremiah 11:15; Hag. 2:12);

And "the flesh of the offering," which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).

[4] The Lord's Divine Human is also called flesh in John:

"The Word was made flesh, and dwelt amongst us; and we saw his glory, the glory as of the only begotten of the Father" (1:14).

That flesh also signified good with man, is evident from the following passages:

In Ezekiel:

"I will give them one heart, and I will put a new spirit in the midst of you, and I will remove the heart of stone out of their flesh, and will give them a heart of flesh" (11:19; 36:26).

The heart of flesh is the will and love of God. In David:

"O God, Thou art my God, in the morning I seek Thee, my soul thirsteth for thee, my flesh desireth thee, in a land of drought, and I am weary without waters" (Psalms 63:1).

Again:

"My soul longeth towards the courts of Jehovah; my heart and my flesh crieth out towards the living God" (Psalms 84:2).

By the flesh which longeth for Jehovah, and which crieth out towards the living God is signified man as to the good of the will. For the flesh of man corresponds to the good or evil of his will, and the blood to the truth or the falsity of his understanding; in the present case flesh denotes the good of the will, because it longeth for Jehovah, and crieth out unto God.

[5] In Job:

"I have known my Redeemer, he liveth, and at the last shall rise upon the dust, and afterwards these things shall be encompassed with my skin, and from my flesh I shall see God" (19:25-27).

To see God from his flesh signifies from his voluntary proprium made new by the Lord, thus from good.

In Ezekiel:

"I will put upon the bones, which were seen in the midst of the valley, nerves, and I will cause flesh to come up, upon them, and I will cover them with skin, and I will put spirit into them, that they may live" (37:6, 8).

Where also by flesh is signified the proprium of the will made new from the Lord, consequently good. What is there signified by bones and the rest may be seen above (n. 418, 419, 665).

In the Apocalypse:

"Come, and gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of the mighty, and the flesh of horses, and of them that sit upon them, and the flesh of all, free and bond, small and great" (Apoc. 19:17, 18; Ezekiel 39:17, 18, 19).

That flesh here does not mean flesh, but goods of every kind is quite clear.

[6] But, on the other hand, that by flesh is signified man's voluntary proprium, which, strictly considered, is evil, is evident from the following passages. Thus in Isaiah:

"A man shall eat the flesh of his own arm" (Isaiah 9:20).

In the same:

"I will feed thine oppressors with their own flesh" (49:26).

In Jeremiah:

"I will feed you with the flesh of their sons, and with the flesh of their daughters; and they shall devour every man the flesh of his companion" (19:9).

In Zechariah:

"The rest shall eat every one the flesh of another" (11:9).

In Moses:

"I will chastise you seven times for your sins, and ye shall eat the flesh of your sons, and the flesh of your daughters" (Leviticus 26:28, 29).

[7] In Jeremiah:

"Cursed is the man who trusteth in man, and maketh flesh his arm" (17:5).

Here by flesh is signified a man's proprium, which in itself is evil, the appropriation of which is signified by eating and feeding upon it.

Similarly man's proprium is signified by flesh in Matthew:

"Jesus said, Blessed art thou, Simon, because flesh and blood hath not revealed it unto thee" (16:17).

In John:

"As many as received, to them gave he power to be the sons of God, who were born not of bloods, nor of the will of the flesh, but of God" (1:12, 13).

In Ezekiel:

"Jerusalem hath committed whoredom with the sons of Egypt her neighbours, great in flesh" (16:26).

In Isaiah:

"Egypt is man and not God, and his horses are flesh and not Spirit" (31:3).

In John:

"It is the spirit that quickeneth; the flesh profiteth nothing" (6:63).

"That which is born of the flesh is flesh, that which is born of the spirit is spirit" (3:6).

In David:

"God remembered that they were flesh, a breath that passeth away and returneth not again" (Psalms 78:39).

The evil of man's will, which is his proprium from birth is signified in these passages by flesh; also by:

"The flesh, which the sons of Israel lusted after in the wilderness, and on account of which they were smitten with a great plague, and from which the place was called the grave of lust" (Numbers 11:4-33).

Moreover, in the Word throughout, mention is made of "all flesh," by which is meant every man.

As in Genesis (6:12, 13, 17, 19 Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48; 21:4, 5), and elsewhere.

Continuation concerning the Word:-

[8] The reason why the Spiritual by influx presents what is correspondent to itself in the natural is, in order that the end may become the cause, and the cause become the effect; and thus that the end, by means of the cause, in the effect, may make itself visibly and sensibly evident. This trine, namely, end, cause, and effect, exists from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. Thus love is that which produces, whence the product is of love from good by means of truth. The ultimate products in our world are various; as many as the subjects in its three kingdoms of nature, the animal, the vegetable, and the mineral.

[9] All products are correspondences. Since a trine - end, cause, and effect - exists in every heaven, therefore also in every heaven there are products; and there are correspondences, which, as to form and appearance, are like the subjects in the three kingdoms of our earth. From this it is evident that each heaven, as to outward appearance, is similar to our earth, but differing in excellence and beauty, according to degrees.

Now because the Word cannot be in its fulness, that is to say, consist of effects, in which are the cause and the end, or of uses, in which truth is the cause, and good is the end, except from correspondences - and love is that which produces - it follows that the Word in each heaven is like the Word in our world, but differing in excellence and beauty according to degrees. The nature of this difference shall be explained elsewhere.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.