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Ezekiel第47章

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1 Afterward he brought me again to the door of the house; and behold, waters issued out from under the threshhold of the house eastward: for the front of the house stood towards the east, and the waters came down from under from the right side of the house, at the south side of the altar.

2 Then he brought me out of the way of the gate northward, and led me about the way without to the outer gate by the way that looketh eastward; and behold, there ran out waters on the right side.

3 And when the man that had the line in his hand went forth eastward, he measured a thousand cubits, and he brought me through the waters; the waters were to the ankles.

4 Again he measured a thousand, and brought me through the waters; the waters were to the knees. Again he measured a thousand, and brought me through; the waters were to the loins.

5 Afterward he measured a thousand; and it was a river that I could not pass over: for the waters had risen, waters to swim in, a river that could not be passed over.

6 And he said to me, Son of man, hast thou seen this? Then he brought me, and caused me to return to the brink of the river.

7 Now when I had returned, behold, at the bank of the river were very many trees on the one side and on the other.

8 Then said he to me, These waters issue out towards the east country, and go down into the desert, and go into the sea: which being brought forth into the sea, the waters shall be healed.

9 And it shall come to pass, that every thing that liveth, which moveth, whithersoever the rivers shall come, shall live: and there shall be a very great multitude of fish, because these waters shall come thither: for they shall be healed; and every thing shall live whither the river cometh.

10 And it shall come to pass, that the fishers shall stand upon it from En-gedi even to En-eglaim; they shall be a place to spread forth nets; their fish shall be according to their kinds, as the fish of the great sea, very numerous.

11 But its miry places and its marshes shall not be healed; they shall be given to salt.

12 And by the river upon its bank, on this side and on that side, shall grow all trees for food, whose leaf shall not fade, neither shall its fruit be consumed: it shall bring forth new fruit according to its months, because their waters they issued out of the sanctuary: and its fruit shall be for food, and its leaf for medicine.

13 Thus saith the Lord GOD; This shall be the border, by which ye shall inherit the land according to the twelve tribes of Israel: Joseph shall have two portions.

14 And ye shall inherit it, one as well as another: concerning which I lifted up my hand to give it to your fathers: and this land shall fall to you for inheritance.

15 And this shall be the border of the land towards the north side, from the great sea, the way of Hethlon, as men go to Zedad;

16 Hamath, Berothah, Sibraim, which is between the border of Damascus and the border of Hamath; Hazar-hatticon, which is by the border of Hauran.

17 And the border from the sea shall be Hazar-enan, the border of Damascus, and the north northward, and the border of Hamath. And this is the north side.

18 And the east side ye shall measure from Hauran, and from Damascus, and from Gilead, and from the land of Israel by Jordan, from the border to the east sea. And this is the east side.

19 And the south side southward, from Tamar even to the waters of strife in Kadesh, the river to the great sea. And this is the south side southward.

20 The west side also shall be the great sea from the border, till a man cometh over against Hamath. This is the west side.

21 So shall ye divide this land to you according to the tribes of Israel.

22 And it shall come to pass, that ye shall divide it by lot for an inheritance to you, and to the strangers that sojourn among you, which shall beget children among you: and they shall be to you as born in the country among the children of Israel; they shall have inheritance with you among the tribes of Israel.

23 And it shall come to pass, that in what tribe the stranger sojourneth, there shall ye give him his inheritance, saith the Lord GOD.

   

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The New Jerusalem and its Heavenly Teachings#2

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2. Before dealing with the New Jerusalem and its teachings, I need to say something about the new heaven and the new earth. In the booklet " The Last Judgment and Babylon Destroyed" you will find an explanation of the meaning of the first heaven and the first earth that passed away. 1 After they had passed away-that is, after the Last Judgment 2 was complete-the Lord created, or formed, a new heaven. This heaven is made up of all the people who, from the time of the Lord's Coming to the time of the judgment, had lived lives of faith and caring, 3 because only they were forms of heaven. This is because the form of heaven that governs all the relationships and communications there is the form of the divine truth, derived from divine goodness, that radiates from the Lord, and we take on this form spiritually by living in harmony with divine truth. On this as the source of heaven's form, 4 see Heaven and Hell 5 200-212, and on all angels as being forms of heaven, see Heaven and Hell 51-58, 73-77.

This makes it possible for us to know which people make up the new heaven and therefore also what they are like-namely, that they are of one mind, because when we live a life of faith and caring we love our neighbors as we love ourselves, and love that is mutually felt joins us to them and them to us. This joining is reciprocal and mutual because in the spiritual world love is a joining together. 6 So when everyone is acting on the same principle, then a single mind arises from the many-from countless individuals, in fact, who are gathered in harmony with heaven's form. 7 People become one in this way because there is nothing that separates or divides them; everything connects and unites them.

脚注:

1. "The first heaven," also referred to as "the former heaven," is treated in Last Judgment 65-72. "The first earth" (that is, the former church; see note 3 in New Jerusalem 4 below on the meaning of "church") is covered in Last Judgment 45-64, without being explicitly labeled as such. On "the first earth," see also Supplements 9-10. In this context, "the first heaven" is a reference to Revelation 21:1, in which "first" is a temporal term denoting a heaven that passes away and is replaced by a new heaven (compare note 1 in Last Judgment 69). This should not be confused with the "first heaven" that is the lowest in Swedenborg's system of three heavens arranged vertically one above the other, in which context "first" serves as a spatial analogy (see note 2 in New Jerusalem 4). [GFD, LSW]

2. Swedenborg begins Last Judgment by insisting that the term "the Last Judgment" does not refer to the end of the world. In Last Judgment 46, he notes two previous "last judgments," one at the time of the Flood and the other at the time of the Incarnation. He takes the word "last" in the familiar phrase "the Last Judgment" to refer to the end of a religious era; and the era he usually means is the one which began with the life and resurrection of Jesus Christ and which by his account ended with a cataclysmic upheaval in the spiritual world in 1757. [JSR, GFD]

3. Much like "goodness" and "truth" (see note 9 in New Jerusalem 1), "faith" (Latin fides) and "caring" (Latin charitas; sometimes elsewhere in this edition rendered "thoughtfulness," "goodwill," or the more traditional "charity") are treated by Swedenborg as a pair. In True Christianity 365 faith and caring (goodwill) are in fact defined together in terms of goodness and truth: "‘Faith' means all the truth from the Lord that we perceive, think, and speak. ‘Goodwill' means all the goodness from the Lord which moves us and which we then intend and do. " The Latin word charitas is an abstract noun related to the adjective charus, also spelled carus, meaning "dear," "beloved"; this connection is made quite explicitly in New Jerusalem 108. "Caring" is here used with the intent of suggesting that meaning. [JSR, GFD]

4. Without ever specifying exactly what the form is, Swedenborg mentions "the form of heaven" or "a form like heaven" in almost a hundred descriptions of spiritual objects in his published theological works. As Swedenborg says, "Heaven's form by its very nature can never be fathomed even in a general way and is thus incomprehensible even to angels" (Heaven and Hell 212). The phrase is occasionally plural (as it appears later in the sentence in question here), and apparently these forms are varied ( Marriage Love 14[2]). The chief characteristics of these forms are that they are "human," they incorporate a great variety of elements into one harmonious arrangement, and each element can be viewed as the central one; see Secrets of Heaven 4040, 4043, 6607, 9846, 9877. Even household utensils in the spiritual world may have this form ( Marriage Love 137[7]). See also Heaven and Hell 202. [JSR, SS]

5. Heaven and Hell was published by Swedenborg in London at some time in 1758. It would seem from the references to that volume throughout New Jerusalem that the date of the composition of Heaven and Hell was likely to have been earlier than that of New Jerusalem. On the order of composition of Swedenborg's works of 1758, see the editors' preface to this volume, pages 29-33. [GFD]

6. The Latin word here translated "a joining together" is conjunctio. Swedenborg uses the word to denote the relationship that develops when two people or things come together, without either element losing its identity. It may be used of our relationship with the Lord as well as of the relationship between inanimate objects or qualities of the mind. [JSR]

7. On the function of a fullness and variety of many differing individuals or parts working harmoniously together in the approach to the perfection of a form, see note 3 in Other Planets 9. [Editors]

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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