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Ézéchiel第43章

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1 Puis il me ramena vers la porte mentionnée ci-dessus, [savoir] vers la porte qui regardait le chemin de l'Orient.

2 Et voici la gloire du Dieu d'Israël qui venait de devers le chemin de l'Orient, et le bruit qu'il menait, était comme le bruit de beaucoup d'eaux, et la terre resplendissait de sa gloire.

3 Et la vision que j'eus alors était semblable à celle que j'avais vue lorsque j'étais venu pour détruire la ville, tellement que ces visions étaient comme la vision que j'avais vue sur le fleuve de Kébar; et je me prosternai le visage contre terre.

4 Puis la gloire de l'Eternel entra dans la maison par le chemin de la porte qui regardait le chemin de l'Orient.

5 Et l'Esprit m'enleva, et me fit entrer dans le parvis intérieur, et voici la gloire de l'Eternel avait rempli la maison.

6 Et je l'ouïs s'adressant à moi du dedans de la maison, et l'homme [qui me conduisait] était debout près de moi.

7 [L'Eternel] donc me dit : fils d'homme, c'est ici le lieu de mon trône, et le lieu des plantes de mes pieds, dans lequel je ferai ma demeure pour jamais parmi les enfants d'Israël ; et la maison d'Israël ne souillera plus mon saint Nom, ni eux, ni leurs Rois, par leurs fornications; [mais plutôt ils] souilleront leurs hauts lieux par les cadavres de leurs Rois.

8 Car ils ont mis leur seuil près de mon seuil, et leur poteau tout joignant mon poteau, tellement qu'il n'y a eu que la paroi entre moi et eux; et ainsi ils ont souillé mon saint Nom par leurs abominations, lesquelles ils ont faites, c'est pourquoi je les ai consumés en ma colère.

9 Maintenant ils rejetteront loin de moi leurs adultères et les cadavres de leurs Rois, et je ferai ma demeure pour jamais parmi eux.

10 Toi donc, fils d'homme, fais entendre à la maison d'Israël ce qui est de ce Temple; et qu'ils soient confus à cause de leurs iniquités; et qu'ils en mesurent le plan.

11 Quand donc ils auront été confus de tout ce qu'ils ont fait, fais-leur entendre la forme de ce Temple, et sa disposition, avec ses sorties et ses entrées, et toutes ses figures et toutes ses ordonnances, et toutes ses formes, et toutes ses lois, et les écris, eux le voyant, afin qu'ils observent toute la disposition qu'il y faut garder, et toutes les ordonnances qui en auront été établies, et qu'ils les pratiquent.

12 C'est donc ici la Loi de ce Temple; tout l'enclos de ce Temple, sur le haut de la montagne, [sera] un lieu très-saint tout à l'entour. Voilà telle est la Loi de ce Temple.

13 Mais ce sont ici les mesures de l'autel prises à la coudée, qui vaut une coudée [commune] et une paume. Le sein [de l'autel aura] une coudée de hauteur et une coudée de largeur, et son enclos sur son bord tout à l'entour sera [haut] d'une demi-coudée; ce [sein sera] le dos de l'autel.

14 Or depuis le sein enfoncé en terre jusques à la saillie d'en bas il y aura deux coudées, et cette saillie aura une coudée de largeur; puis il y aura quatre coudées depuis la petite saillie jusques à la grande saillie, laquelle aura une coudée de largeur.

15 Après cela il y aura l'hariel, [haut] de quatre coudées; puis il y aura quatre cornes [qui sortiront] de l'hariel, et qui [s'élèveront] en haut.

16 Et l'hariel aura douze coudées de longueur, correspondantes à douze coudées de largeur; et il sera carré par ses quatre côtés.

17 Mais chaque saillie aura quatorze coudées de longueur, correspondantes à quatorze coudées de largeur à ses quatre côtés, et elle aura tout à l'entour un enclos [haut] de demi-coudée, parce que chaque saillie aura un sein d'une coudée tout à l'entour, et les endroits par où on y montera regarderont l'Orient.

18 Et il me dit : fils d'homme, ainsi a dit le Seigneur l'Eternel : ce sont ici les statuts de l'autel pour le jour qu'il aura été fait, afin qu'on y offre l'holocauste, et qu'on y répande le sang.

19 C'est que tu donneras aux Sacrificateurs Lévites, qui sont de la race de Tsadok, et qui approchent de moi, dit le Seigneur l'Eternel, afin qu'ils y fassent mon service, un jeune veau en sacrifice pour le péché.

20 Et tu prendras de son sang, et en mettras sur les quatre cornes de l'autel, et sur les quatre coins des saillies, et sur les enclos à l'entour, [et ainsi] tu purifieras l'autel, et feras propitiation pour lui.

21 Puis tu prendras le veau qui [est] le sacrifice pour le péché, et on le brûlera au lieu ordonné de la maison, au dehors du Sanctuaire.

22 Et le second jour tu offriras un bouc d'entre les chèvres, sans tare, en sacrifice pour le péché; et on en purifiera l'autel comme on l'aura purifié avec le veau.

23 Après que tu auras achevé de purifier l'autel, tu offriras un jeune veau sans tare, et un bélier sans tare, d'entre les brebis;

24 Tu les offriras en la présence de l'Eternel, et les Sacrificateurs jetteront du sel par dessus, et les offriront en holocauste à l'Eternel.

25 Durant sept jours tu sacrifieras chaque jour un bouc, tel qu'on sacrifie pour le péché, et [les Sacrificateurs] sacrifieront un jeune veau et un bélier sans tare, d'entre les brebis.

26 Durant sept jours [les Sacrificateurs] feront propitiation pour l'autel, et le nettoieront, et chacun d'eux sera consacré.

27 Après qu'on aura achevé ces jours-là, s'il arrive dès le huitième jour, et dans la suite, que les Sacrificateurs sacrifient sur cet autel vos holocaustes et vos sacrifices de prospérité, je serai apaisé envers vous, dit le Seigneur l'Eternel.

   

来自斯威登堡的著作

 

Apocalypse Explained#71

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71.And his voice as the voice of many waters. That this signifies Divine truth in ultimates, is evident from the signification of a voice, when it is from the Lord, as denoting Divine truth (concerning which see Arcana Coelestia 219, 220, 3563, 6971, 8813, 8914, and above, n. 55), and from the signification of the waters, as denoting the truths of faith, and also the knowledges (cognitiones) of truth (concerning which see n. 2702, 3058, 5668, 8568, 10238); and because the knowledges (cognitiones) of truth are in ultimates, therefore by His voice as the voice of many waters, because it relates to the Lord, is signified Divine truth in ultimates. (That knowledges (cognitiones) and scientifics (scientifica) belong to the external or natural man, because they are in the light of the world, thus, in ultimates, may be seen,Arcana Coelestia 5212, and in general from what is said in The Doctrine of the New Jerusalem 51.) As it is not yet known that waters in the Word signify the truths of faith and the knowledges (cognitiones) of truth, and, perhaps, because it appears far-fetched, I wish here briefly to show that such things are meant by waters in the Word. This is also necessary because without a knowledge of the signification of waters, it cannot be known what is signified by baptism, nor what by the washings observed in the Israelitish Church, of which mention is so frequently made. Waters signify the truths of faith, because bread signifies the good of love; the reason why waters and bread have such a signification is that the things that pertain to spiritual nourishment are expressed, in the sense of the letter, by those things that have reference to natural nourishment. For bread and water, by which are meant all food and drink in general, nourish the body, and the truths of faith and the good of love nourish the soul. This is also from correspondence; for when bread and water are read in the Word, the angels, being spiritual, understand those things which nourish them; these are the goods of love and the truths of faith.

[2] But some passages shall be here adduced, whence it may be known that waters signify the truths of faith, likewise the knowledges (cognitiones) of truth.

Thus in Isaiah:

"The earth shall be full of the knowledge (scientia) of Jehovah, as the waters cover the sea" (11:9).

Again:

"With joy shall ye draw water out of the fountains of salvation" (12:3).

Again:

"He that walketh in justice, and speaketh uprightnesses, bread shall be given him, and sure waters" (33:15, 16).

Again:

"The poor and the needy seek water, but there is none; their tongue faileth for thirst. I will open rivers in high places, and fountains in the midst of the valleys. I will make the wilderness a pool of waters, and the dry land springs of waters. That they may see, and know, and hearken, and understand" (41:17, 18, 20).

Again:

"I will pour out waters upon him that is thirsty; and, floods upon the dry ground; I will pour my spirit upon thy seed, and my blessing upon thine offspring" (44:3).

Again:

"Thy light shall arise in obscurity, and thy darkness as the noon-day; that thou mayest be as a watered garden, and as the going forth of waters, whose waters shall not lie" (58:10).

In Jeremiah:

"My people have committed two evils; they have forsaken me, the fountain of living waters, to hew out for themselves pits that hold no water" (2:13).

Again:

"Their nobles sent their little ones for water; they came to the pits, and found no waters; they returned with their vessels empty; they were ashamed and confounded" (14:3).

Again:

"They have forsaken Jehovah, the fountain of living waters" (17:13).

Again:

"They shall come with weeping, and with weeping will I lead them; I will lead them to fountains of waters, in a way of rectitude" (31:9).

And in Ezekiel:

"I will break the staff of bread, and they shall eat bread by weight, and with care; and they shall drink water by measure, and with astonishment. That they may want bread and water, and be desolated, a man and his brother, and consume away for their iniquities" (4:16, 17; 12:18, 19; Isaiah 51:14).

And in Amos:

"Behold, the days come, in which I will send a famine in the land, not a famine of bread, nor a thirst for waters, but for hearing the Word of Jehovah. They shall wander from sea to sea, they shall run to and fro, to seek the Word of Jehovah, and shall not find it; in that day shall the fair virgins and young men faint for thirst" (8:11-13).

And in Zechariah;

"In that day living waters shall go out from Jerusalem" (14:8).

And in David:

"Jehovah is my shepherd, I shall not want. He will lead me to the waters of rest" (Psalm 23:1, 2).

In Isaiah:

"They shall not thirst; he will make waters to flow for them out of the rock, and he will cleave the rock, that the waters may flow out" (48:21).

In David:

"O God, early will I seek thee; my soul thirsteth, weary without waters" (Psalm 63:1).

Again:

Jehovah "sendeth his Word, he maketh the wind to blow, that the waters may flow" (Psalm 147:18).

Again:

"Praise Jehovah, ye heavens of heavens, and ye waters which are above the heavens" (148:4).

In John:

Jesus came to the fountain of Jacob; "A woman of Samaria came to draw water, to whom Jesus said, Give me to drink; - if thou knewest the gift of God, and who it is that saith unto thee, Give me to drink, thou wouldest ask of him, and he would give thee living water. The woman said unto him, Whence hast thou that living water? Jesus said unto her, Whosoever drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him, shall be in him a fountain of water, springing up into everlasting life" (4:7-15).

Again:

Jesus said, "If any man thirst, let him come unto me and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water" (7:37, 38).

And in the Apocalypse:

"Unto him that is athirst shall be given of the fountain of the water of life freely" (21:6).

And in another place:

The angel showed him "a river of water of life, clear as crystal, proceeding out of the throne of God and of the Lamb" (22:1).

And again:

"The spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst, come. And whosoever will, let him take the water of life freely" (22:17).

[3] These passages are adduced, that it may be known that by waters in the Word are signified the truths of faith, and hence what is signified by the water of baptism, concerning which the Lord thus teaches in John:

"Except a man be born of water and of the spirit, he cannot enter into the kingdom of God" (3:5);

where water denotes the truths of faith, and the spirit a life according to them (as may be seen in The Doctrine of the New Jerusalem 202-209, and the following numbers). Because it has not hitherto been known that waters signify the truths of faith, and that all things that were instituted amongst the sons of Israel were representative of spiritual things, it has therefore been believed, that by the washings commanded them their sins were wiped away, although they were in no sense wiped away; those washings only represented purification from evils and falsities, by means of the truths of faith and a life according to them (as may be seen in Arcana Coelestia 3147, 5954, 10237, 10240). From these considerations it is now clear, that by His voice as the voice of many waters, is meant Divine truth; as also in Ezekiel:

"Behold the glory of the God of Israel came from the way of the east, and his voice was as the voice of many waters; and the earth was enlightened by his glory" (43:2).

And in David:

"The voice of Jehovah is upon the waters, Jehovah is upon many waters" (Psalms 29:3).

And in the following words in the Apocalypse:

"I heard a voice from heaven, as the voice of many waters" (14:2).

[4] I know that some will wonder why waters are mentioned in the Word, and not the truths of faith, although the purpose of the Word is to teach man about his spiritual life; and if the truths of faith had been mentioned instead of waters, men would have known that the waters of baptism and of washings contribute nothing to his purification from evils and falsities. But it must be noted, that the Word, to be Divine, and at the same time to be for heaven and the church, must be altogether natural in the letter; for unless this were the case, it could not be the medium of effecting the conjunction of heaven with the church; for it would be like a house without a foundation, and like a soul without a body; for the ultimates include all the interiors, and are their foundation (as may be seen above, n. 41). Man also is in ultimates, and heaven has its foundation upon the church in him. This is why the style in which the Word is written is of such a character; therefore, when man thinks spiritually from the natural things which are in the sense of the letter of the Word, he is conjoined with heaven which could not otherwise be the case.

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