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Ezechiël第40章

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1 In het vijf en twintigste jaar onzer gevankelijke wegvoering, in het begin des jaars, op den tienden der maand, in het veertiende jaar, nadat de stad geslagen was; even op dienzelfden dag, was de hand des HEEREN op mij, en Hij bracht mij derwaarts.

2 In de gezichten Gods bracht Hij mij in het land Israels, en Hij zette mij op een zeer hogen berg; en aan denzelven was als een gebouw ener stad tegen het zuiden.

3 Als Hij mij daarhenen gebracht had, ziet, zo was er een man, wiens gedaante was als de gedaante van koper; en in zijn hand was een linnen snoer, en een meetriet; en hij stond in de poort.

4 En die man sprak tot mij: Mensenkind! zie met uw ogen, en hoor met uw oren, en zet uw hart op alles, wat ik u zal doen zien; want, opdat ik u zou doen zien, zijt gij herwaarts gebracht; verkondig daarna den huize Israels alles, wat gij ziet.

5 En ziet, er was een muur buiten aan het huis, rondom henen, en in des mans hand was een meetriet van zes ellen, elke el van een el en een handbreed, en hij mat de breedte des gebouws een riet, en de hoogte een riet.

6 Toen kwam hij tot de poort, welke zag den weg naar het oosten, en hij ging bij derzelver trappen op, en mat den dorpel der poort een riet de breedte, en den anderen dorpel een riet de breedte.

7 En elk kamertje een riet de lengte, en een riet de breedte; en tussen de kamertjes vijf ellen; en den dorpel der poort, bij het voorhuis der poort van binnen, een riet.

8 Ook mat hij het voorhuis der poort van binnen, een riet.

9 Toen mat hij het andere voorhuis der poort, acht ellen, en haar posten twee ellen; en het voorhuis der poort was van binnen.

10 En de kamertjes der poort, den weg naar het oosten, waren drie van deze, en drie van gene zijde; die drie hadden enerlei maat; ook hadden de posten, van deze en van gene zijde, enerlei maat.

11 Voorts mat hij de wijdte der deur van de poort, tien ellen; de lengte der poort, dertien ellen.

12 En er was een ruim voor aan de kamertjes, van een el van deze, en een ruim van een el van gene zijde; en elk kamertje zes ellen van deze, en zes ellen van gene zijde.

13 Toen mat hij de poort van het dak van het ene kamertje af tot aan het dak van een ander; de breedte was vijf en twintig ellen; deur was tegenover deur.

14 Ook maakte hij posten van zestig ellen, namelijk tot den post des voorhofs, rondom de poort henen.

15 En van het voorste deel der poort des ingangs, tot aan het voorste deel van het voorhuis van de binnenpoort, waren vijftig ellen.

16 En er waren gesloten vensters aan de kamertjes, en aan hun posten inwaarts in de poort rondom henen; alzo ook aan de voorhuizen; de vensters nu waren rondom henen inwaarts, en aan de posten waren palmbomen.

17 Voorts bracht hij mij in het buitenste voorhof, en ziet, er waren kameren, en een plaveisel, dat gemaakt was in het voorhof rondom henen, dertig kameren waren er op het plaveisel.

18 Het plaveisel nu was aan de zijde van de poorten, tegenover de lengte van de poorten; dit was het benedenste plaveisel.

19 En hij mat de breedte, van het voorste deel der benedenste poort af, voor aan het binnenste voorhof, van buiten, honderd ellen, oostwaarts en noordwaarts.

20 Aangaande de poort nu, die den weg naar het noorden zag, aan het buitenste voorhof, hij mat derzelver lengte en derzelver breedte.

21 En haar kamertjes, drie van deze en drie van gene zijde; en haar posten en haar voorhuizen waren naar de maat der eerste poort; vijftig ellen haar lengte, en de breedte van vijf en twintig ellen.

22 En haar vensters, en haar voorhuizen, en haar palmbomen, waren naar de maat der poort, die den weg naar het oosten zag; en men ging daarin op met zeven trappen, en haar voorhuizen waren voor aan dezelve.

23 De poort nu van het binnenste voorhof was tegenover de poort van het noorden en van het oosten; en hij mat van poort tot poort honderd ellen.

24 Daarna voerde hij mij den weg naar het zuiden; en ziet, er was een poort den weg naar het zuiden; en hij mat derzelver posten, en derzelver voorhuizen, naar deze maten.

25 En zij had vensteren, ook aan haar voorhuizen, rondom henen, gelijk deze vensteren; de lengte was vijftig ellen, en de breedte vijf en twintig ellen.

26 En haar opgangen waren van zeven trappen, en haar voorhuizen waren voor aan dezelve; en zij had palmbomen, een van deze, en een van gene zijde aan haar posten.

27 Ook was er een poort in het binnenste voorhof, den weg naar het zuiden; en hij mat van poort tot poort, den weg naar het zuiden, honderd ellen.

28 Voorts bracht hij mij door de zuiderpoort tot het binnenvoorhof; en hij mat de zuiderpoort naar deze maten.

29 En haar kamertjes, en haar posten, en haar voorhuizen waren naar deze maten; en zij had vensteren, ook in haar voorhuizen, rondom henen; de lengte was vijftig ellen, en de breedte vijf en twintig ellen.

30 En er waren voorhuizen rondom henen; de lengte was vijf en twintig ellen, en de breedte vijf ellen.

31 En haar voorhuizen waren aan het buitenste voorhof, ook waren er palmbomen aan haar posten, en haar opgangen waren van acht trappen.

32 Daarna bracht hij mij tot het binnenste voorhof, den weg naar het oosten; en hij mat de poort, naar deze maten;

33 Ook haar kamertjes, en haar posten, en haar voorhuizen naar deze maten; en zij had vensteren ook aan haar voorhuizen, rondom henen; de lengte was vijftig ellen, en de breedte vijf en twintig ellen.

34 En haar voorhuizen waren aan het buitenste voorhof; ook waren er palmbomen aan haar posten, van deze en van gene zijde; en haar opgangen waren van acht trappen.

35 Daarna bracht hij mij tot de noorderpoort; en hij mat naar deze maten.

36 Haar kamertjes, haar posten en haar voorhuizen; ook had zij vensteren rondom henen; de lengte was vijftig ellen, en de breedte vijf en twintig ellen.

37 En haar posten waren aan het buitenste voorhof; ook waren er palmbomen aan haar posten, van deze en van gene zijde; en haar opgangen waren van acht trappen.

38 Haar kameren nu en haar deuren waren bij de posten der poorten; aldaar wies men het brandoffer.

39 En in het voorhuis der poort waren twee tafelen van deze, en twee tafelen van gene zijde, om daarop te slachten het brandoffer, en het zondoffer, en het schuldoffer.

40 Ook waren er aan de zijde van buiten des opgangs, aan de deur der noorderpoort, twee tafelen; en aan de andere zijde, die aan het voorhuis der poort was, twee tafelen.

41 Vier tafelen van deze, en Vier tafelen van gene zijde, aan de zijde der poort, acht tafelen, waarop men slachtte.

42 Maar de vier tafelen voor het brandoffer waren van gehouwen stenen, de lengte een el en een halve, en de breedte een el en een halve, en de hoogte een el; op dezelve nu legde men het gereedschap henen, waarmede men het brandoffer en slachtoffer slachtte.

43 De haardstenen nu waren een handbreed dik, ordentelijk geschikt in het huis rondom henen; en op de tafelen was het offervlees.

44 En van buiten de binnenste poort waren de kameren der zangers, in het binnenste voorhof, dat aan de zijde van de noorderpoort was; en het voorste deel derzelve was den weg naar het zuiden; een was er aan de zijde van de oostpoort, ziende den weg naar het noorden.

45 En hij sprak tot mij: Deze kamer, welker voorste deel den weg naar het zuiden is, is voor de priesteren, die de wacht des huizes waarnemen.

46 Maar de kamer, welker voorste deel den weg naar het noorden is, is voor de priesteren, die de wacht des altaars waarnemen; dat zijn de kinderen van Zadok, die uit de kinderen van Levi tot den HEERE naderen, om Hem te dienen.

47 En hij mat het voorhof: de lengte honderd ellen, en de breedte honderd ellen, vierkant; en het altaar was voor aan het huis.

48 Toen bracht hij mij tot het voorhuis des huizes, en hij mat elken post van het voorhuis, vijf ellen van deze, en vijf ellen van gene zijde; en de breedte der poort, drie ellen van deze, en drie ellen van gene zijde.

49 De lengte van het voorhuis twintig ellen, en de breedte elf ellen; en het was met trappen, bij dewelke men daarin opging; ook waren er pilaren aan de posten, een van deze, en een van gene zijde.

   

来自斯威登堡的著作

 

Arcana Coelestia#10253

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10253. 'Five hundred [shekels]' means what is complete. This is clear from the meaning of the number 'five hundred' as what is complete. The reason why 'five hundred' has this meaning is that this number is the product of five multiplied by ten tens, or fives times a hundred; and 'five' means much, as do 'ten' and 'a hundred', and therefore 'five hundred' means what is complete.

'Five' means much, see 5708, 5956, 9102, as likewise does 'ten', 3107, 4638, and also 'a hundred', 4400, 6582, 6594.

All numbers in the Word mean spiritual realities, see in the places referred to in 9488.

Compound numbers have a similar meaning to the simple ones that give rise to them through multiplication, 5291, 5335, 5708, 7973.

[2] The fact that numbers mean spiritual realities is perfectly clear in Ezekiel, where the house of God, together with everything there inside and outside, and also the new earth or land, are measured and are described by numbers pertaining to measure, in Chapters 40-48. By the new land there the Church should be understood, and by the house of God its holiness. The same is so in John, in the Book of Revelation, where also a new Jerusalem is described by the numbers where measurements are given, by which too a new Church should be understood. Unless the numbers had meant spiritual realities all those measurements would have been pointless.

[3] 'Five hundred' means the whole from one end to the other, thus what is complete. This is clear from those chapters in Ezekiel,

He measured outside the house (or the temple), to the east quarter five hundred rods round about, to the north quarter five hundred rods round about, to the south quarter five hundred rods, and to the west quarter 1 five hundred rods. Its wall round about, the length was five hundred rods, and the breadth five hundred rods, to distinguish between the holy and the profane. Ezekiel 42:15-20.

From these words it is evident that 'five hundred' means the whole in its entirety, or everything holy from one end to the other, thus what is complete; for it says that the wall, which - according to this account of its length and breadth - formed a square, served to distinguish the holy from the profane.

[4] 'Five hundred' also means much, while a tenth of that number or fifty means some. This is clear from the Lord's words addressed to Simon, in Luke,

Jesus said, There were two debtors who had a certain creditor. One owed five hundred denarii, but the other fifty. When they did not have [anything with which] to repay, he forgave them both. Which of the two loves him more? Simon answered, The one to whom he forgave more. Jesus said, So have the many sins of the woman been forgiven, because she loved much. But to whom little is forgiven, [that person] loves little. Luke 7:41-end.

The reason why the Lord used those numbers was that they meant much and some; for He spoke from a Divine [perspective], thus used words carrying a spiritual meaning, in accord with correspondences. The same is so everywhere else, as when He spoke about the virgins, of whom - He said - there were ten, and that five were wise and five were foolish. He spoke of ten because that number means all, that is to say, all who belong to the Church, and of five because this number means some, see 4637, 4638.

脚注:

1. literally, the quarter of the sea

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

来自斯威登堡的著作

 

Arcana Coelestia#5291

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5291. 'And let him take up a fifth part of the land [of Egypt]' means which are to be preserved and then stored away. This is clear from the meaning of 'taking up a fifth part' as that which implies something similar to taking tenths. In the Word 'taking tenths' means preserving remnants, and preserving remnants is a gathering together and then storing away of forms of truth and good. For remnants are the forms of good and truth that the Lord has stored away in the interior man, see 468, 530, 560, 561, 661, 1050, 1906, 2284, 5135, and 'tenths' is used in the Word to mean remnants, 576, 1738, 2280, and so also is 'ten', 1906, 2284. And the number five, which is half of ten, is likewise used to mean the same. Half or twice any number when used in the Word holds the same meaning as the number itself. Twenty for example holds the same meaning as ten, four the same as two, six the same as three, twenty-four the same as twelve, and so on. A multiplication of a number also holds the same meaning. A hundred or a thousand for example holds the same as ten; seventy-two and also a hundred and forty-four hold the same as twelve. Therefore what it is that composite numbers hold within them may be seen from the simple numbers of which they are the products. What the more simple numbers hold within them may be seen in a similar way from their integers. Five for example may be seen from ten, two and a half from five, and so on. In general it should be recognized that multiples hold the same meaning as their factors, yet more completely, while quotients hold the same meaning as their dividends, yet less completely.

[2] As regards the number five specifically, this has a dual meaning. First, it means that which is little and consequently something; second, it means remnants. It receives its meaning of that which is little from its relationship with other numbers meaning that which is much, namely a thousand and a hundred, and therefore ten also. For 'a thousand' and 'a hundred' mean that which is much, see 2575, 2636, and so therefore does 'ten', 3107, 4638, as a consequence of which 'five' means that which is little, and also something, 649, 4638. But 'five' means remnants when it has a connection with ten, 'ten' in this case meaning remnants, as stated above. For all numbers used in the Word have spiritual realities as their meaning, see 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265.

[3] Anyone who does not know that the Word has an internal sense which is not visible in the letter will be utterly astonished by the idea that spiritual realities too are meant by the numbers used in the Word. The specific reason for his astonishment is his inability to use numbers to give shape to any spiritual idea, when yet the spiritual ideas known to angels present themselves as numbers, see 5265. The identity of those ideas or spiritual realities to which numbers correspond can, it is true, be known; but the origin of such correspondence remains hidden, such as the origin of the correspondence of 'twelve' to all aspects of faith, the correspondence of 'seven' to things that are holy, as well as that of 'ten' and also 'five' to forms of good and truth stored up by the Lord within the interior man, and so on. Even so, it is enough if people know simply that such a correspondence does exist and that by virtue of that correspondence each number used in the Word denotes something present in the spiritual world, consequently that what is Divine has been inspired into them and so lies concealed within them.

[4] Examples of this are seen in the following places where 'five' is mentioned, such as the Lord's parable in Matthew 25:14 and following verses about the man who, before going away to a foreign country, placed his resources in the hands of his servants. To the first he gave five talents, to the second two, and to the third one. The servant who received five talents traded with them and earned five talents more. In a similar way the one who received two earned two more; but the servant who received one hid his master's money 1 in the earth. The person whose thought does not extend beyond the literal sense knows no other than this, that the numbers five, two, and one have been adopted merely to make up the story told in the parable and that they entail nothing more, when in fact those actual numbers hold some arcanum within them. The servant who received the five talents means those people who have accepted forms of good and truth from the Lord and so have received remnants. The one who received the two talents means those who at a more advanced stage in life have linked charity to faith, while the servant who received the one means someone who receives faith alone devoid of charity. Regarding this servant it is said that he hid his master's money 1 in the earth - the reason for this description being that the money 1 he is said to have received means in the internal sense truth which is the truth of faith, 1551, 2954; but faith that is devoid of charity cannot earn any interest, that is, it cannot be fruitful. These are the kinds of matters that numbers hold within them.

[5] Much the same is contained in other parables, such as the parable in Luke 19:12 and following verses regarding someone who journeyed to a far country to receive a kingdom. He gave his servants ten minas and told them to trade with these until he came back. When he returned the first said, 'Sir, your mina has earned ten minas'. He said to him, 'Well done, good servant; because you have been faithful over a very little, be over ten cities'. The second said, 'Sir, your mina has made five minas', and to him too he said, 'You also, be over five cities'. The third had kept his mina stored away in a handkerchief. But the master said, 'Take the mina from him and give it to him who has ten minas'. Here in a similar way 'ten' and 'five' mean remnants, 'ten' rather more, 'five' somewhat less. The one who kept his mina stored away in a handkerchief describes those who acquire the truths of faith but do not join them to the good deeds of charity, so that these truths do not gain interest or become fruitful at all.

[6] The same meaning exists in other places where the Lord uses these numbers, such as the place where He refers to what one of those invited to a supper said,

I have bought five yoke of oxen, and I am going away to test them. Luke 14:19.

Also in the place where He refers to what the rich man said to Abraham,

I have five brothers; send [Lazarus] to speak to them, lest they come into this place of torment. Luke 16:28.

And in the place where He talks about ten virgins, five of whom were wise and five were foolish, Matthew 25:1-13. The following words spoken by the Lord in a similar way contain such numbers,

Do you think that I have come to give peace on earth? No, I tell you, but division; for from now on there will be in one house five divided; three against two, and two against three. Luke 12:51-52.

And the following details given in the historical narrative also contain such numbers - the Lord fed five thousand people with five loaves and two fishes; He commanded them to sit down in groups of a hundred and groups of fifty; and after they had eaten they collected twelve baskets of broken pieces, Matthew 14:15-21; Mark 6:38 and following verses; Luke 9:12-17; John 6:5-13.

[7] It is hardly credible that the numbers included in such details, since these belong to a historical narrative, have a spiritual meaning. That is, five thousand, the number of people, has a spiritual meaning; so does five, the number of loaves, as well as two, the number of fishes. A hundred, and likewise fifty, the numbers of people sitting down together, each have a spiritual meaning; and so lastly does twelve, the number of baskets containing broken pieces. Though it may seem incredible, every detail holds some arcanum. Every single thing occurred providentially, to the end that Divine realities might be represented by them.

[8] In the following places too 'five' means things of a similar nature in the spiritual world, and it corresponds to such in both senses, the genuine sense and the contrary one: In Isaiah,

Gleanings will be left in it, as in the shaking of an olive tree, 2 two or three berries on the top of the [highest] branch, four or five on the branches of a fruitful tree. Isaiah 17:6-7.

In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lips of Canaan and swear to Jehovah Zebaoth. Isaiah 19:18.

In the same prophet,

One thousand at the rebuke of one, at the rebuke of five you are fleeing, until you remain like a flagstaff on top of a mountain, like a signal upon a hill. Isaiah 30:17.

In John,

The fifth angel sounded, at which point I saw a star that had fallen from heaven to the earth. To him was given the key of the pit of the abyss. It was given the locusts which were coming out from there, that they should not kill the people who did not have the seal of God on their foreheads, but that they should torment them five months. Revelation 9:1, 3, 5, 10.

In the same book,

Here is intelligence, if anyone has wisdom: The seven heads are seven mountains, on which the woman sits; and there are seven kings. Five have fallen; and one is, the other has not yet come. And when he comes he must remain a short time. Revelation 17:9-10.

[9] The number five holds a similar representative meaning in the following places,

The valuation for a man or for a woman was determined by their ages - between one month and five years, and between five years and twenty years. Leviticus 27:1-9.

If a field was redeemed, one-fifth was to be added. Leviticus 27:19.

If tithes were redeemed, again one fifth was to be added. Leviticus 27:31.

The firstborn who were in excess [of the Levites] were to be redeemed for five shekels [each]. Numbers 3:46-end.

The firstborn of an unclean beast was to be redeemed with the addition of one-fifth. Leviticus 27:27.

In the case of any wrongs that were done one-fifth was to be added as a penalty. Leviticus 22:14; 17:13, 15; Numbers 5:6-8.

Anyone who stole an ox or one of the flock, and who slaughtered it or sold it, had to restore five oxen for an ox, and four of the flock for one of the flock. Exodus 11:1.

[10] The fact that the number five contains some heavenly arcanum, as does ten also, is evident from the cherubs referred to in the first Book of Kings,

In the sanctuary Solomon made two cherubs of olive wood, each ten cubits high. The wing of one cherub was five cubits, and the wing of the other cherub five cubits; ten cubits from the tips of the wings of one to the tips of the wings of the other. Thus a cherub was ten cubits; both cherubs were the same size and same shape. 1 Kings 6:23-25.

The same fact is evident from the lavers around the temple, and also from the lampstands, described in the same book,

Five bases for the lavers were placed on the right side of the house, 3 and five on the left side of the house. 3 Also, five lampstands were placed on the right, and five on the left in front of the sanctuary. 1 Kings 7:39, 49.

The bronze sea was ten cubits from one brim to the other, and five cubits high, and thirty cubits in circumference. 1 Kings 7:13.

All this was prescribed so that holy things might be meant spiritually not only by the numbers ten and five but also by thirty, for although geometrically this number giving the circumference is not right for the stated diameter, it nevertheless implies spiritually what is meant by the rim of a vessel.

[11] All numbers mentioned in the Word mean things existing in the spiritual world, as is clearly evident from the numbers used in Ezekiel, where a new land, a new city, a new temple, and a detailed measuring of these by the angel are described; see Chapters 40-43, 45-49 [sic.]. Numbers are used in these chapters to describe practically every sacred object, and therefore anyone unacquainted with what those numbers hold within them can know scarcely anything about the arcana present there. The number ten and the number five occur there in Ezekiel 40:7, 11, 48; 41:2, 9, 11-12; 42:4; 45:11, 14, in addition to the multiplications of such numbers, namely twenty-five, fifty, five hundred, and five thousand. As regards the new land, the new city, and the new temple mentioned in those chapters, these mean the Lord's kingdom in heaven, and therefore His Church on earth, as is clear from every detail mentioned there.

[12] All the references above to 'five' have been gathered together for the reason that here and in what follows the subject is the land of Egypt, where, in the seven years of abundance, a fifth part of the corn was to be gathered and preserved for use in the succeeding years of famine. This demonstrates that 'the fifth part' means the forms of good and truth which a person has received from the Lord, who has stored them away and preserved them in that person for future use when there is a famine, that is, when there is an absence and deprivation of goodness and truth. For unless the Lord stored away in a person such forms of good and truth, there would be nothing to raise him up in a state of temptation and vastation and consequently to make it possible for him to be regenerated, so that he would be left without any means of salvation in the next life.

脚注:

1. or silver

2. The Latin means fig tree, but the Hebrew means olive tree, which Swedenborg has in other places where he quotes this verse.

3. literally, beside the shoulder of the house towards the right/left

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