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Esekiel第44章

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1 Så førte han mig tilbake mot helligdommens ytre port, som vendte mot øst; den var lukket.

2 Og Herren sa til mig: Denne port skal være lukket, den skal ikke åpnes, og ingen skal gå inn gjennem den; for Herren, Israels Gud, har gått inn gjennem den; derfor skal den være lukket.

3 Men fyrsten skal, fordi han er fyrste, ha lov til å sitte der og holde måltid for Herrens åsyn; han skal gå inn gjennem portens forhall, og samme vei skal han gå ut.

4 Så førte han mig gjennem nordporten til plassen foran huset, og jeg så, og se, Herrens herlighet fylte Herrens hus, og jeg falt ned på mitt ansikt.

5 Og Herren sa til mig: Menneskesønn! Akt på og se med dine øine og hør med dine ører alt det jeg sier dig om alle forskriftene og alle lovene om Herrens hus, og du skal legge nøie merke til inngangen til huset og alle utgangene fra helligdommen.

6 Og du skal si til de gjenstridige, til Israels hus: Så sier Herren, Israels Gud: Det får nu være nok med alle eders vederstyggeligheter, Israels hus,

7 at I har latt fremmede med uomskåret hjerte og uomskåret kjøtt komme inn i min helligdom og være der, så mitt hus blev vanhelliget, mens I bar frem min mat, fett og blod, og således brøt min pakt, for ikke å nevne alle eders andre vederstyggeligheter.

8 Og I tok ikke vare på det som var å vareta i mine helligdommer; men I satte andre i stedet for eder til å ta vare på det jeg vilde ha varetatt i min helligdom.

9 sier Herren, Israels Gud: Ingen fremmed med uomskåret hjerte og uomskåret kjøtt skal komme inn i min helligdom, ingen av alle de fremmede som bor blandt Israels barn.

10 Ja, endog de levitter som gikk bort fra mig da Israel fór vill og forvillet sig bort fra mig efter sine motbydelige avguder, de skal bære sin misgjerning.

11 De skal være tjenere i min helligdom, opsynsmenn ved husets porter og tjenere i huset; de skal slakte brennofferet og slaktofferet for folket, og de skal stå for deres åsyn og tjene dem.

12 Fordi de tjente dem for deres motbydelige avguders åsyn og var et anstøt til misgjerning for Israels hus, derfor har jeg løftet min hånd imot dem, sier Herren, Israels Gud, og de skal bære sin misgjerning.

13 De skal ikke nærme sig til mig for å tjene mig som prester eller for å nærme sig til nogen av mine hellige ting - de høihellige; men de skal bære sin skam og de vederstyggeligheter som de har gjort sig skyldige i.

14 Jeg vil sette dem til å ta vare på det som er å vareta i huset, med alt arbeidet der og alt som der skal gjøres.

15 Men de levittiske prester, Sadoks sønner, som tok vare på det som var å vareta i min helligdom, da Israels barn forvillet sig bort fra mig, de skal trede nær til mig for å tjene mig, og de skal stå for mitt åsyn og frembære for mig fett og blod, sier Herren, Israels Gud.

16 De skal gå inn i min helligdom, og de skal trede nær til mitt bord for å tjene mig, og de skal ta vare på det jeg vil ha varetatt.

17 Og når de går inn i den indre forgårds porter, da skal de klæ sig i linklær; det skal ikke komme ull på dem når de tjener i den indre forgårds porter eller i huset.

18 De skal ha linhuer på hodet og benklær av lin om lendene; de skal ikke omgjorde sig med noget som fremkaller sved.

19 Og når de går ut i den ytre forgård, til folket i den ytre forgård, skal de ta av sig de klær som de har forrettet tjeneste i, og legge dem ned i de hellige kammer, og de skal ta på sig andre klær og ikke gjøre folket hellig med sine klær.

20 De skal ikke rake hodet og heller ikke la håret vokse fritt; de skal klippe sitt hodehår.

21 Vin skal ingen av prestene drikke når de går inn i den indre forgård.

22 En enke eller en kvinne som hennes mann har skilt sig fra, skal de ikke ta til hustru, men bare jomfruer av Israels ætt; men de kan ta en enke som er enke efter en prest.

23 De skal lære mitt folk å skille mellem hellig og vanhellig og forklare dem forskjellen mellem urent og rent.

24 I rettssaker skal de stå frem og dømme, efter mine forskrifter skal de dømme i dem; mine lover og bud skal de holde på alle mine høitider, og mine sabbater skal de holde hellige.

25 Ingen av dem må gå inn til et lik, så han blir uren; bare når det gjelder far eller mor eller sønn eller datter eller bror eller en søster som ikke har tilhørt nogen mann, kan de gjøre sig urene.

26 Når han så er blitt ren igjen, skal de telle syv dager for ham;

27 og den dag han går inn i helligdommen, inn i den indre forgård, for å tjene i helligdommen, skal han ofre sitt syndoffer, sier Herren, Israels Gud.

28 Og deres arvedel skal være den at jeg er deres arv. Og nogen eiendom skal I ikke gi dem i Israel; jeg er deres eiendom.

29 Matofferet og syndofferet og skyldofferet skal de ete, og alt bannlyst i Israel skal høre dem til.

30 Og de første frukter av all førstegrøde av alle slag og hver offergave av alle slag, av alle eders offergaver, skal tilhøre prestene, og det første av eders deig skal I gi presten, så velsignelse må komme over ditt hus.

31 Noget selvdødt eller sønderrevet av fugler eller dyr skal prestene ikke ete.

   

来自斯威登堡的著作

 

Arcana Coelestia#9487

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9487. 'Two cubits and a half shall be its length' means all so far as good is concerned. This is clear from the meaning of 'two and a half' as much and as what is complete, and as all when this number has reference to something Divine (the reason why 'two and a half' means much and what is complete is that this number is similar in meaning to five, ten, a hundred, and a thousand, since twice two and a half makes five, twice five makes ten, and ten times ten makes a hundred; for doubles and multiples have a similar meaning to the simple numbers of which they are the products, 5291, 5335, 5708, 7973. For the meaning of 'five' as much and completeness, see 5708, 5956, 9102; likewise 'ten', 3107, 4638; also 'a hundred', 2636, 4400; and a thousand, 2575, 8715. So it is that when these numbers are used in reference to something Divine they mean all); and from the meaning of 'length' as good, dealt with in 1613, 8898.

[2] To say that 'length' in the Word means good and 'breadth' truth may seem to be like nonsense; nevertheless this is indeed what they mean. The reason why they do so is that all things without exception in the Word mean realities such as belong to heaven and to the Church, and so such as are connected with the good of love and with the truth of faith. No spatial dimensions such as 'length' and 'breadth' imply can be attributed to these; but instead of spatial dimensions the state of their essential being (esse), which is a state of good, and the resulting state of manifestation (existere), which is a state of truth, can be attributed to them. Furthermore in heaven spatial dimensions are appearances produced by those states, 4882, 9440. From all this it becomes clear that spiritual realities are meant by the measurements and dimensions given in Chapters 40-48 of Ezekiel, where a new temple and a new land are the subject. They are consequently meant here in Exodus, where the ark, the dwelling-place, the court, the tables there, and the altars are the subject. Such realities are in a similar way meant where the temple in Jerusalem is the subject, also when it says that the holy Jerusalem coming down from heaven was square, its breadth being as great as its length, Revelation 21:16; Zechariah 2:1-2. For 'Jerusalem' means a new Church, the character of its good being meant by the measurement of its length, and the character of its truth by that of its breadth.

[3] The fact that 'breadth' or 'broad place' means truth is plainly evident in David,

In distress I called on Jah; He answered me in a broad place. Psalms 118:5.

In the same author,

You have made my feet stand in a broad place. Psalms 31:8.

In Isaiah,

The outstretchings of Asshur's wings will fill the breadth of the land. Isaiah 8:8.

In Habakkuk,

I am rousing the Chaldeans, a bitter and hasty nation, marching 1 into the breadths of the earth. Habakkuk 1:6.

'Marching into the breadths of the earth', when said of the Chaldeans, means destroying the truths of faith.

脚注:

1. literally, walking

  
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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#2575

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2575. 'Behold, I have given a thousand pieces of silver to your brother' means an infinite abundance of rational truth joined to [celestial] good. This is clear from the meaning of 'a thousand' as much and countless, here, as infinite, or an infinite abundance, since the expression has reference to the Lord, a meaning dealt with below; from the meaning of 'silver' as rational truth, dealt with in 1551, 2048; and from the meaning of 'a brother' as celestial good joined to rational truth, like a brother to a sister, 2524, 2557. From this it is evident that 'I have given a thousand pieces of silver to your brother' means an infinite abundance of rational truth joined to [celestial] good. The reason this abundance was granted to good, meant by 'a brother', but not to truth, is that truth derives from good, not good from truth. Regarding that infinite abundance, see 2572.

[2] That 'a thousand' in the Word means much and countless, and infinite when it has reference to the Lord, is evident from the following places: In Moses,

I, Jehovah your God, am a jealous God, visiting the iniquity of the fathers on the sons, on the third and on the fourth generations of those who hate Me; and showing mercy to thousands of those who love Me and keep My commandments. Exodus 20:5-6; 34:7; Deuteronomy 5:9-10.

And in Jeremiah,

Jehovah shows mercy to thousands and He repays the iniquity of the fathers into the bosom of their sons after them. Jeremiah 32:18.

In these two places 'thousands' does not mean a definite number but that which is infinite, for the Lord's mercy, being Divine, is infinite. In David,

The chariots of God are myriad on myriad, thousands on thousands; 1 the Lord is within them, Sinai within holiness. Psalms 68:17.

Here 'myriads' and 'thousands' stand for things that are countless.

[3] In the same author,

A thousand will fall at your side, and a myriad at your right hand; it will not come near you. Psalms 91:7.

Here also 'a thousand' and 'a myriad' stand for things that are countless, and as it has reference to the Lord, who is meant by 'David' in the Psalms, those numbers stand for all who are His enemies. In the same author,

Our garners are full, yielding food and still more food; our flocks bring forth a thousand, and ten thousand in our streets. Psalms 144:13.

Here also 'a thousand', and 'ten thousand' or a myriad, stand for things that are countless. In the same author,

A thousand years in Your eyes are but as yesterday when it is past. Psalms 90:4.

'A thousand years' stands for that which is outside time, thus for eternity, which is infinity of time. In Isaiah,

One thousand at the rebuke of one, at the rebuke of five will you flee until you are left like a flagstaff on top of a mountain. Isaiah 30:17.

Here 'one thousand' or a chiliad stands for a large indefinite number, 'five' for few, 649. In Moses,

May Jehovah the God of your fathers add to you, as you are, a thousand times, and may He bless you. Deuteronomy 1:11.

Here 'a thousand times' stands for things that are countless, as in everyday speech in which also a thousand is an expression for many, as when one speaks of things being said thousands of times, or done in thousands of ways. Similarly in Joshua,

One man of you will chase a thousand, for Jehovah your God fights for you. Joshua 23:10.

[4] Being a definite calculable number, the word 'thousand' when used in prophetical parts, especially when these are linked together as historical descriptions, appears to mean a thousand. But in fact it means people who are many or countless - an unspecified number. For historical descriptions are of such a nature that they restrict people's ideas to the most immediate and proper meanings that the words possess, as they also do with the names that occur there, when in fact numbers in the Word, like names also, mean real things, as may become clear from what has been shown already concerning numbers in 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252. This explains why some people suppose that the thousand years referred to in Revelation 20:1-7 means a thousand years or periods of time, for the reason, as has been stated, that prophecies are declared in that book through historical descriptions. But in fact 'a thousand years' there means nothing else than that which is large and indeterminate, and elsewhere infinity of time, or eternity.

脚注:

1. literally, two myriads, thousands doubled.

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