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Hesekiel第40章

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1 Im fünfundzwanzigsten Jahr unsers Gefängnisses, im Anfang des Jahres, am zehnten Tage des Monden, das ist das vierzehnte Jahr, nachdem die Stadt geschlagen war, eben am selbigen Tage kam des HERRN Hand über mich und führete mich daselbst hin

2 durch göttliche Gesichte, nämlich ins Land Israel, und stellete mich auf einen sehr hohen Berg, darauf war es wie eine gebauete Stadt vom Mittag herwärts.

3 Und da er mich daselbst hingebracht hatte, siehe, da war ein Mann, des Gestalt war wie Erz; der hatte eine leinene Schnur und eine Meßrute in seiner Hand und stund unter dem Tor.

4 Und er sprach zu mir: Du Menschenkind, siehe und höre fleißig zu und merke eben darauf, was ich dir zeigen will! Denn darum bist du hergebracht, daß ich dir solches zeige, auf daß du solches alles, was du hie siehest, verkündigest dem Hause Israel.

5 Und siehe, es ging eine Mauer auswendig am Hause ringsumher. Und der Mann hatte die Meßrute in der Hand, die war sechs Ellen lang; eine jegliche Elle war eine Handbreit länger denn eine gemeine Elle. Und er maß das Gebäude in die Breite eine Rute und in die Höhe auch eine Rute.

6 Und er kam zum Tor, das gegen Morgen lag, und ging hinauf auf seinen Stufen und maß die Schwellen am Tor, eine jegliche Schwelle eine Rute breit.

7 Und die Gemächer, so beiderseits neben dem Tor waren, maß er auch, nach der Länge eine Rute und nach der Breite eine Rute; und der Raum zwischen den Gemächern war fünf Ellen weit. Und er maß auch die Schwellen am Tor neben der Halle von inwendig eine Rute.

8 Und er maß die Halle am Tor von inwendig eine Rute.

9 Und maß die Halle am Tor acht Ellen und seine Erker zwo Ellen und die Halle von inwendig des Tors.

10 Und der Gemächer waren auf jeglicher Seite drei am Tor gegen Morgen, je eins so weit als das andere; und stunden auf beiden Seiten Erker, die waren gleich groß.

11 Danach maß er die Weite der Tür im Tor, nämlich zehn Ellen, und die Länge des Tors dreizehn Ellen.

12 Und vorne an den Gemächern war Raum auf beiden Seiten, je einer Elle; aber die Gemächer waren je sechs Ellen auf beiden Seiten.

13 Dazu maß er das Tor vom Dache des Gemachs bis zu des Tors Dach, fünfundzwanzig Ellen breit; und eine Tür stund gegen der andern.

14 Er machte auch Erker sechzig Ellen und vor jeglichem Erker einen Vorhof am Tor ringsherum.

15 Und bis an die Halle am innern Tor, da man hineingehet, waren fünfzig Ellen.

16 Und es waren enge Fensterlein an den Gemächern und Erkern hineinwärts, am Tor ringsumher. Also waren auch Fenster inwendig an den Hallen herum, und an den Erkern umher war Palmlaubwerk.

17 Und er führete mich weiter zum äußern Vorhof; und siehe, da waren Kammern und ein Pflaster gemacht im Vorhof herum und dreißig Kammern auf dem Pflaster.

18 Und es war das höhere Pflaster an den Toren, so lang die Tore waren, am niedrigen Pflaster.

19 Und er maß die Breite des untern Tors vor dem innern Hofe, auswendig hundert Ellen, beide, gegen Morgen und Mitternacht.

20 Also maß er auch das Tor, so gegen Mitternacht lag, am äußern Vorhofe, nach der Länge und Breite.

21 Das hatte auch auf jeder Seite drei Gemächer und hatte auch seine Erker und Hallen, gleich so groß wie am vorigen Tor, fünfzig Ellen die Länge und fünfundzwanzig Ellen die Breite.

22 Und hatte auch seine Fenster und seine Hallen und sein Palmlaubwerk, gleichwie das Tor gegen Morgen; und hatte sieben Stufen, da man hinaufging, und hatte seine Halle davor.

23 Und es war das Tor am innern Vorhof gegen das Tor, so gegen Mitternacht und Morgen stund; und maß hundert Ellen von einem Tor zum andern.

24 Danach führete er mich gegen Mittag, und siehe, da war auch ein Tor gegen Mittag; und er maß seine Erker und Hallen, gleich als die andern.

25 Die hatten auch Fenster und Hallen umher, gleichwie jene Fenster, fünfzig Ellen lang und fünfundzwanzig Ellen breit.

26 Und waren auch sieben Stufen hinauf und eine Halle davor und Palmlaubwerk an seinen Erkern auf jeglicher Seite.

27 Und er maß auch das Tor am innern Vorhof gegen Mittag, nämlich hundert Ellen von dem einen Mittagstor zum andern.

28 Und er führete mich weiter durch das Mittagstor in den innern Vorhof; und maß dasselbe Tor gegen Mittag, gleich so groß wie die andern,

29 mit seinen Gemächern, Erkern und Hallen und mit Fenstern und Hallen daran, ebenso groß wie jene umher, fünfzig Ellen lang und fünfundzwanzig Ellen breit.

30 Und es ging eine Halle herum, fünfundzwanzig Ellen lang und fünf Ellen breit.

31 Dieselbige stund vorne gegen den äußern Vorhof und hatte auch Palmlaubwerk an den Erkern; es waren aber acht Stufen hinaufzugehen.

32 Danach führete er mich zum innern Tor gegen Morgen und maß dasselbige, gleich so groß wie die andern,

33 mit seinen Gemächern, Erkern und Hallen und ihren Fenstern und Hallen umher, gleich so groß wie die andern, fünfzig Ellen lang und fünfundzwanzig Ellen breit.

34 Und hatte auch eine Halle gegen den äußern Vorhof und Palmlaubwerk an den Erkern zu beiden Seiten und acht Stufen hinauf.

35 Danach führete er mich zum Tor gegen Mitternacht; das maß er, gleich so groß wie die andern,

36 mit seinen Gemächern, Erkern und Hallen und ihren Fenstern und Hallen umher, fünfzig Ellen lang und fünfundzwanzig Ellen breit.

37 Und hatte auch eine Halle gegen den äußern Vorhof und Palmlaubwerk an den Erkern zu beiden Seiten und acht Stufen hinauf.

38 Und unten an den Erkern an jedem Tor war eine Kammer mit einer Tür, darin man das Brandopfer wusch.

39 Aber in der Halle vor dem Tor stunden auf jeglicher Seite zween Tische, darauf man die Brandopfer, Sündopfer und Schuldopfer schlachten sollte.

40 Und herauswärts zur Seite, da man hinaufgehet zum Tor, gegen Mitternacht, stunden auch zween Tische und an der andern Seite unter der Halle des Tors auch zween Tische.

41 Also stunden auf jeder Seite vor dem Tor vier Tische; das sind acht Tische zuhauf, darauf man schlachtete.

42 Und die vier Tische, zum Brandopfer gemacht, waren aus gehauenen Steinen, je anderthalb Ellen lang und breit und einer Elle hoch, darauf man legte allerlei Geräte, damit man Brandopfer und andere Opfer schlachtete.

43 Und es gingen Leisten herum, hineinwärts gebogen, einer Querhand hoch. Und auf die Tische sollte man das Opferfleisch legen.

44 Und außen vor dem innern Tor waren Kammern für die Sänger im innern Vorhofe: eine an der Seite, neben dem Tor zur Mitternacht, die sah gegen Mittag; die andere zur Seite gegen Morgen, die sah gegen Mitternacht.

45 Und er sprach zu mir: Die Kammer gegen Mittag gehört den Priestern, die im Hause dienen sollen;

46 aber die Kammer gegen Mitternacht gehört den Priestern, so auf dem Altar dienen. Dies sind die Kinder Zadoks, welche allein unter den Kindern Levi vor den HERRN treten sollen, ihm zu dienen.

47 Und er maß den Platz im Hause, nämlich hundert Ellen lang und hundert Ellen breit ins Gevierte; und der Altar stund eben vorne vor dem Tempel.

48 Und er führete mich hinein zur Halle des Tempels und maß die Halle, fünf Ellen auf jeder Seite, und das Tor drei Ellen weit auf jeder Seite.

49 Aber die Halle war zwanzig Ellen lang und elf Ellen weit und hatte Stufen, da man hinaufging; und Pfeiler stunden unten an den Erkern, auf jeder Seite eine.

   

来自斯威登堡的著作

 

Apocalypse Explained#458

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458. And palms in their hands.- That this signifies that they are in the good of life according to those truths, is evident from the signification of a palm, as denoting the good of truth, or spiritual good, concerning which we shall speak presently; and from the signification of hands, as denoting power, and thence all ability in man; see above (n. 72, 79). Therefore their having palms in their hands signifies that the good of truth was in them, or that they were in the good of truth. The good of truth, when possessed by any one, is the good of life, for truth becomes good by a life in agreement with it, previously it is not good in anyone. For when truth is in the memory only and thence in the thought, it is not good, but it becomes good when it enters into the will, and thence into act, the will itself being that which transforms truth into good. This is evident from this fact, that what a man wills, he calls good, and what he thinks, he calls truth. For the interior will of man, which is the will of his spirit, is the receptacle of his love. For what a man loves from his spirit, he wills, and what he thence wills, this he does; wherefore the truth which is of his will is also of his love, and whatever pertains to his love, he calls good. From these things it is evident how good in man is formed by means of truths, and that all good, which is good in man, is good of the life. It is supposed that there is a good also of the thought, although it be not of the will, because a man can think that this or that is good; nevertheless it is not good there, but truth. To think what is good, is truth, and also to know and thence to think what is good are classed amongst truths; but if a man so loves that truth which is in the thought as to will, and from willing, to do it, then, because it is of the love, it becomes good.

[2] This may be illustrated by the following example. There were certain spirits, who, in the life of the body, believed charity to be the essential of the church, and consequently essential for salvation, and not faith alone, and yet the same spirits had not lived a life of charity, for they merely thought and concluded that it was so. But it was told them, that merely to think, and thence believe, that charity saves, was the same thing as believing that faith alone saves, if a man does not will and act; they were therefore rejected. Hence it was evident, that merely to think good, and not to will and do it, does not constitute good in any one. The case would be the same if a man knew truths and goods themselves, and merely from thought protested his belief in them, if he did not give his life to them by willing and doing them. These things are said, in order that it may be known that the good of truth, or spiritual good, when it is really in any one, is the good of life. This therefore, is what is signified by the palms in their hands.

[3] Because spiritual good was signified by palms, therefore in the temple built by Solomon, in addition to other things there were sculptured palms, as mentioned in the first book of Kings:

Solomon "carved all the walls of the house round about with the carved figures of cherubim and palm trees and open flowers, within and without," also upon the two doors (6:29, 32).

The walls of the house signify the ultimate things of heaven and of the church. Ultimates are effects proceeding from interior things, and the doors signify entrance into heaven and the church; the cherubim upon them signify celestial good, which is the good of the inmost heaven. Palms signify spiritual good, which is the good of the second heaven; and flowers, spiritual-natural good, which is the good of the ultimate heaven. Thus, these three things signify the goods of the three heavens in their order. But in the highest sense, cherubim signify the Divine Providence of the Lord, and also guardianship; palms, the Divine Wisdom of the Lord, and flowers, His Divine Intelligence. For Divine Good united to the Divine Truth, proceeding from the Lord, in the third or inmost heaven, is received as Divine Providence; in the second or middle heaven, as Divine Wisdom; and in the first or ultimate heaven, as Divine Intelligence. Similar things are signified by cherubs and palms in the new temple, in Ezekiel:

[4] In the new temple cherubim and palm trees were made, so that a palm tree was between cherub and cherub; and every cherub had two faces. From the ground unto above the door were made cherubim and palm trees, and on the walls and upon the doors (41:18-20, 25, 26).

The new temple here mentioned signifies the new church which was to be established by the Lord at His coming into the world. For the description of the new city, the new temple, and new earth, signifies all things pertaining to the new church, and thence to the new heaven, which are described by pure correspondences. Because the feast of tabernacles signified the implantation of good by means of truths, therefore it was commanded that they should take of the fruit of the tree of honour, branches of palm trees and the bough of a thick tree and willows of the brook, and should rejoice before Jehovah seven days (Leviticus 23:39, 40). The fruit of the tree of honour signifies celestial good; palms signify spiritual good, or the good of truth; the bough of a thick tree, scientific truth with its good; and the willows of the brook, the lowest goods and truths of the natural man, which belong to the sensual externals. Thus, those four things signify all goods and truths in their order, from primaries to ultimates in man.

[5] Because palms signify spiritual good, from which spiritual good all joy of heart springs, spiritual good being the very affection or love for spiritual truth, therefore by means of palms in their hands they used anciently to testify joy of heart, and also that they acted from good. This was signified by the circumstance that many who came to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, Blessed is he that cometh in the name of the Lord, the king of Israel" (John 12:12, 13).

[6] The palm also signifies spiritual good, or the good of truth, in the following passages:

In David:

"The just shall flourish like the palm tree; he shall grow like a cedar in Lebanon. They that are planted in the house of Jehovah shall shoot forth in the courts of our God" (Psalm 92:12, 13).

The just signify those who are in good, for by the just in the Word are meant those who are in the good of love, and by the holy, those who are in truths from that good, as may be seen above (n. 204). Hence it is said concerning the just, that he shall flourish like the palm tree, and grow like a cedar in Lebanon, for the fructification of good with him is meant by he shall flourish like a palm tree, and the multiplication of truth thence by he shall grow like a cedar in Lebanon, the palm signifying spiritual good, the cedar the truth of that good, and Lebanon the spiritual church. The house of Jehovah in which they are planted, and the courts in which they shall shoot forth, signify heaven and the church, the house of Jehovah, the internal church, and the courts, the external church. Planting takes place in the interiors of man, where the good of love and of charity are, and shooting forth, in the exteriors of man, where the good of life is.

[7] In Joel:

"The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field are withered; because joy is withered away from the sons of man" (1:12).

These words describe the desolation of truth and good in the church, and consequently the desolation of all joy of heart, that is, of spiritual joy. For the vine signifies the spiritual good and truth of the church; the fig tree, natural good and truth thence; and the pomegranate, sensual truth and good, which is the ultimate of the Natural. The palm signifies joy of heart from spiritual good; and the apple tree, the same from natural good thence. The trees of the field said to be withered, signify that there are no perceptions of good and cognitions of truth; and because spiritual joy, and natural joy thence, are signified by the palm tree and the apple tree, it is therefore said also, "joy is withered away from the sons of man." The sons of man, in the Word, mean those who are in truths from good; and joy signifies spiritual joy, which can exist only from good by means of truths. Who cannot see that the vine, the fig tree, the pomegranate, the palm, the apple tree, and the trees of the field, are not here meant? For how would it concern the Word, or the church, if those trees had been dried up and withered?

[8] In Jeremiah:

"One heweth wood out of the forest, the work of the hands of the workman, with the axe. He decks it with silver and with gold; he fastens it with nails and with hammers, that it move not. It is compact as the palm tree (10:3, 4, 5).

These words describe natural good separated from spiritual, which is good from the proprium, but considered in itself it is not good, but the delight of desire arising chiefly from the love of self and of the world, which is perceived as good. How man forms this in himself, so that it appears as good, and persuades himself that it is good, is described by wood which one heweth out of the forest, and by the work of the hands of the workman, with the axe. Wood signifies good, in the present case, good of such a quality; forest signifies the Natural; here the Natural separated from the Spiritual. The work of the hands of the workman with the axe, signifies that which is from the proprium, and from man's own intelligence; the confirmation thereof by means of truths and goods from the Word, which are thus falsified, is described by its being decked with silver and gold; silver denoting truth from the Word, and gold denoting good from the Word. The coherence resulting from confirmations from the proprium, is described by its being fastened with nails and with hammers, that it move not; its thence appearing like good formed by means of truths is signified by its being compact as the palm.

[9] Again, in Moses:

"They came to Elim, where were twelve fountains of waters, and three score and ten palm trees; and they encamped there by the waters" (Exodus 15:27; Num. 33:9).

These historical circumstances also contain a spiritual sense, for a spiritual sense is in all the historical parts of the Word. Their coming to Elim signifies a state of enlightenment and affection, and thus of consolation after temptations; twelve fountains of waters signify that they then had truths in perfect abundance; seventy palm trees signify that similarly they had the goods of truth; and their encamping by the waters signifies that truths are arranged by means of good after temptations. This passage may be seen further explained in the Arcana Coelestia 8366-8370).

[10] Because Jericho signifies the good of truth, therefore that city was called "the city of palm trees" (Deuteronomy 34:3; Judges 1:16; 3:13). The reason of this was that all the names of places and of cities in the Word signify such things of heaven and of the church, as are called spiritual things; and Jericho signifies the good of truth. On account of this signification of Jericho, the Lord also, in the parable concerning the Samaritan, said, that he went down from Jerusalem to Jericho (Luke 10:30), which signifies progression by truths to good. For Jerusalem signifies truth of doctrine, and Jericho, the good of truth, which is the good of life, and which was also manifested to the man wounded by thieves.

[11] And because Jericho signified that good, therefore Joshua when he was by Jericho saw a man standing with his sword drawn in his hand, and he said to Joshua,

"Loose thy shoe from off thy foot; for the place whereon thou standest is holy. And Joshua did so" (Joshua 5:13, 15).

Therefore when the sons of Israel had taken Jericho by bearing the ark around it, "they put the silver and the gold, and the vessels of brass and of iron," found there, "into the treasury of the house of Jehovah" (Joshua 6:24).

[12] From these references it is evident why Jericho was called the city of palm trees. Moreover, in the spiritual world, great numbers of palm trees are seen in the paradises where the angels are who are in spiritual good or in the good of truth, from which fact also it is evident that the palm signifies the good of truth; for all of the things seen in that world are representative of the state of life and of the affections, thus of good and truth with the angels.

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