1
Eze 47:1-23.
英文原文
Eze 47:1-23.
VISION OF THE TEMPLE WATERS. BORDERS AND DIVISION OF THE LAND.
The happy fruit to the earth at large of God's dwelling with Israel in holy fellowship is that the blessing is no longer restricted to the one people and locality, but is to be diffused with comprehensive catholicity through the whole world. So the plant from the cedar of Lebanon is represented as gathering under its shelter "all fowl of every wing"
(Eze 17:23).
Even the desert places of the earth shall be made fruitful by the healing waters of the Gospel (compare
Isa 35:1).
1. waters--So
Re 22:1,
represents "the water of life as proceeding out of the throne of God and of the Lamb." His throne was set up in the temple at Jerusalem
(Eze 43:7).
Thence it is to flow over the earth
(Joe 3:18; Zec 13:1; 14:8).
Messiah is the temple and the door; from His pierced side flow the living waters, ever increasing, both in the individual believer and in the heart. The fountains in the vicinity of Moriah suggested the image here. The waters flow eastward, that is, towards the Kedron, and thence towards the Jordan, and so along the Ghor into the Dead Sea. The main point in the picture is the rapid augmentation from a petty stream into a mighty river, not by the influx of side streams, but by its own self-supply from the sacred miraculous source in the temple [HENDERSON]. (Compare
Ps 36:8, 9; 46:4; Isa 11:9; Hab 2:14).
Searching into the things of God, we find some easy to understand, as the water up to the ankles; others more difficult, which require a deeper search, as the waters up to the knees or loins; others beyond our reach, of which we can only adore the depth
(Ro 11:33).
The healing of the waters of the Dead Sea here answers to "there shall be no more curse"
(Re 22:3;
compare
Zec 14:11).
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無標題
7. 樹——不僅是樂園中的一棵生命樹
（創三22），
而是許多棵：為神的百姓供應永生不朽的食物和醫藥，他們自己也成為「公義的樹」
（賽六十一3）， 栽在水旁，並
（詩一3） 結出歸於聖潔的果子。
英文原文
7. trees--not merely one tree of life as in Paradise
(Ge 3:22),
but many: to supply immortal food and medicine to the people of God, who themselves also become "trees of righteousness"
(Isa 61:3)
planted by the waters and
(Ps 1:3)
bearing fruit unto holiness.
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無標題
8. 曠野——或作「平原」，希伯來文 Arabah
（申三17，四49； 書三16），
這名稱至今仍用於約旦河谷、死海以南的平原，並延伸至紅海的亞喀巴灣。
海——死海。「這海」以覆蓋平原上有罪的城邑所多瑪和蛾摩拉的水而聞名。據說在其含瀝青的水中找不到任何植物或動物生命。但如今死亡將在猶大及全世界被生命所取代，正如醫治這些籠罩死亡的水所象徵的——這水覆蓋了那受咒詛的城邑。關於「海」作為受造自然混亂勢力的象徵——因墮落而失序、此後不再肆虐——請參
啟二十一1。
英文原文
8. the desert--or "plain," Hebrew, Arabah
(De 3:17; 4:49; Jos 3:16),
which is the name still given to the valley of the Jordan and the plain south of the Dead Sea, and extending to the Elanitic gulf of the Red Sea.
the sea--the Dead Sea. "The sea" noted as covering with its waters the guilty cities of the plain, Sodom and Gomorrah. In its bituminous waters no vegetable or animal life is said to be found. But now death is to give place to life in Judea, and throughout the world, as symbolized by the healing of these death-pervaded waters covering the doomed cities. Compare as to "the sea" in general, regarded as a symbol of the troubled powers of nature, disordered by the fall, henceforth to rage no more,
Re 21:1.
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無標題
9. 河——希伯來文是「兩條河」。因此希伯來文註釋家認為從殿流出的水分為兩支，一支流入東邊的死海，另一支流入西邊的地中海。參
亞十四8。
然而，雖然這可能暗含於希伯來文雙數之中，但所表達的只是水流入死海。參
結四十七8，
「水……得醫治」，這只能適用於死海，不能適用於地中海；又參
結四十七10，
「魚如同大海的魚」；死海得醫治後含有魚類，正如地中海一樣。
英文原文
9. rivers--in Hebrew, "two rivers." Hence Hebrew expositors think that the waters from the temple were divided into two branches, the one emptying itself into the eastern or Dead Sea, the other into the western or Mediterranean. So
Zec 14:8.
However, though this probably is covertly implied in the Hebrew dual, the flowing of the waters into the Dead Sea only is expressed. Compare
Eze 47:8,
"waters . . . healed," which can apply only to it, not to the Mediterranean: also
Eze 47:10,
"fish as the fish of the great sea"; the Dead Sea, when healed, containing fish, as the Mediterranean does.
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無標題
10. 隱基底……隱以革蓮——隱基底（意為「小山羊之泉」），古名哈洗遜他瑪，今名 Ain-Jidy；位於死海西邊；是大衛逃避掃羅的避難之處。隱以革蓮意為「兩隻牛犢之泉」，位於摩押邊境，與隱基底相對，靠近約旦河入死海之處
（賽十五8）。
選定這兩個界限，是為了將整個死海包含其間。
魚……各從其類——JEROME 引用一個古代理論：「魚有一百五十三種」，使徒們全都捕得了
（約二十一11）， 沒有一條漏網；象徵貴賤、貧富，以及各階層的人，都正從世界的海中被吸引歸向救恩。參
太十三47，
福音的網；使徒們是漁夫，起初是字面上的，後來是屬靈上的
（太四19）。
英文原文
10. En-gedi . . . En-eglaim--En-gedi (meaning "fountain of the kid"), anciently, Hazazon-Tamar, now Ain-Jidy; west of the Dead Sea; David's place of refuge from Saul. En-eglaim means "fountain of two calves," on the confines of Moab, over against En-gedi, and near where Jordan enters the Dead Sea
(Isa 15:8).
These two limits are fixed on, to comprise between them the whole Dead Sea.
fish . . . according to their kinds--JEROME quotes an ancient theory that "there are a hundred fifty-three kinds of fishes," all of which were taken by the apostles
(Joh 21:11),
and not one remained uncaptured; signifying that both the noble and baseborn, the rich and the poor, and every class, are being drawn out of the sea of the world to salvation. Compare
Mt 13:47,
the gospel net; the apostles being fishermen, at first literally, afterwards spiritually
(Mt 4:19).
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無標題
11. 沼澤——泥沼之地。該地區確知有這類坑窪和沼澤。阿拉伯人取用這些坑中藉蒸發凝結的鹽供自己及牲畜使用。
不得醫治——那些因懶惰和屬肉體的心思而未被福音醫治之水所及的人，就被交給
（啟二十二11）
自己的苦澀和荒蕪（「鹹」常被用來表達此意， 申二十九23； 詩一零七34； 番二9）； 他們所受的刑罰成為他人的可怕鑑戒
（彼後二6）。
英文原文
11. marshes--marshy places. The region is known to have such pits and marshes. The Arabs take the salt collected by evaporation in these pits for their own use, and that of their flocks.
not be healed--Those not reached by the healing waters of the Gospel, through their sloth and earthly-mindedness, are given over
(Re 22:11)
to their own bitterness and barrenness (as "saltness" is often employed to express,
De 29:23; Ps 107:34; Zep 2:9);
an awful example to others in the punishment they suffer
(2Pe 2:6).
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無標題
12. 不再有「所多瑪的葡萄樹和蛾摩拉的葡萄」
（申三十二32）
——令人作嘔且有害健康——而有賜生命、恢復生命之能的樹要發旺，其性質類似伊甸園中的生命樹，且數量更多
（啟二7，二十二2、14）。
葉子……不枯乾——不僅表達生命樹屬天之醫藥的永恆不竭，也表明信徒（作為公義之樹）的恩賜——就是葉子——以及從這些恩賜所結的果子——就是行為——都是不朽的
（詩一3； 耶十七8； 太十42； 林前十五58）。
新果子——字面意思是「初熟之物」或初熟果子。他們每月仍新鮮地結出初熟的果子〔FAIRBAIRN〕。 在希伯來文用法中，一物的頭生意指最上好的。如
伯十八13，
「死亡的長子」，即最致命的死亡。
英文原文
12. Instead of the "vine of Sodom and grapes of Gomorrah"
(De 32:32),
nauseous and unwholesome, trees of life-giving and life-restoring virtue shall bloom similar in properties to, and exceeding in number, the tree of life in Eden
(Re 2:7; 22:2, 14).
leaf . . . not fade--expressing not only the unfailing character of the heavenly medicine of the tree of life, but also that the graces of the believer (as a tree of righteousness), which are the leaves, and his deeds, which are the fruits that flow from those graces, are immortal
(Ps 1:3; Jer 17:8; Mt 10:42; 1Co 15:58).
new fruit--literally, "firstlings," or first fruit. They are still, each month afresh, as it were, yielding their first-fruit [FAIRBAIRN]. The first-born of a thing, in Hebrew idiom, means the chiefest. As
Job 18:13,
"the first-born of death," that is, the most fatal death.
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無標題
*13. 土地的重新劃分：邊界。*後者實質上與摩西在
民三十四1-29
中所定的相同；此處從北邊開始，但在民數記中從南邊開始
（民三十四3）。
此處所劃分的只是迦南本土，不包括約旦河以東兩個半支派的產業。
約瑟……兩分——按照雅各最初的應許
（創四十八5、22）。
約瑟的兒子們得了流便——長子——所喪失的長子名分
（代上五1）。 因此前者在此被放在首位。他的兩個兒子各有獨立的分，合起來正好構成十二分，正如他剛才所說的「以色列十二支派」；因為利未沒有獨立的產業，所以不算在十二之內。
英文原文
13. The redivision of the land: the boundaries. The latter are substantially the same as those given by Moses in
Nu 34:1-29;
they here begin with the north, but in Numbers they begin with the south
(Nu 34:3).
It is only Canaan proper, exclusive of the possession of the two and a half tribes beyond Jordan, that is here divided.
Joseph . . . two portions--according to the original promise of Jacob
(Ge 48:5, 22).
Joseph's sons were given the birthright forfeited by Reuben, the first-born
(1Ch 5:1).
Therefore the former is here put first. His two sons having distinct portions make up the whole number twelve portions, as he had just before specified "twelve tribes of Israel"; for Levi had no separate inheritance, so that he is not reckoned in the twelve.
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無標題
15. 西達——位於迦南北邊的邊界。
英文原文
15. Zedad--on the north boundary of Canaan.
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無標題
16. 哈馬——以色列既為獨特的子民，其地也是獨特之地。再沒有別的地方比這裡更適合展開神聖的歷史。東面是沙質沙漠。南北兩面是山脈。西面是不宜居住的海岸。但這地並非永遠都要與外界隔絕。黎巴嫩兩條平行山脈之間是狹長的貝卡（El-Bekaa）谷地，通往敘利亞邊境奧龍特斯河畔的「哈馬口」。羅馬的道路以及該撒利亞所建的港口，打開了門戶，使福音得以從這裡傳往萬國。在末後的日子也是如此，那時眾人都要湧向耶路撒冷，作為世界的宗教中心。
比羅他——大衛所征服的敘利亞的一座城
（撒下 8:8）；
意為「井」。
哈薩哈提康——意為「中間的村莊」。
哈蘭——敘利亞的一個地區，位於大馬士革以南；即奧蘭尼提斯（Auranitis）。
英文原文
16. Hamath--As Israel was a separate people, so their land was a separate land. On no scene could the sacred history have been so well transacted as on it. On the east was the sandy desert. On the north and south, mountains. On the west, an inhospitable sea-shore. But it was not always to be a separate land. Between the parallel ranges of Lebanon is the long valley of El-Bekaa, leading to "the entering in of Hamath" on the Orontes, in the Syrian frontier. Roman roads, and the harbor made at Cæsarea, opened out doors through which the Gospel should go from it to all lands. So in the last days, when all shall flock to Jerusalem as the religious center of the world.
Berothah--a city in Syria conquered by David
(2Sa 8:8);
meaning "wells."
Hazar-hatticon--meaning "the middle village."
Hauran--a tract in Syria, south of Damascus; Auranitis.
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無標題
17. 哈薩以難——迦南北部的一座城，意即「泉之村」。
英文原文
17. Hazar-enan--a town in the north of Canaan, meaning "village of fountains."
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無標題
18. 東海——即死海。邊界要沿約但河谷直下到那裏。如
民 34:11, 12。
英文原文
18. east sea--the Dead Sea. The border is to go down straight to it by the valley of the Jordan. So
Nu 34:11, 12.
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無標題
19. 棕樹城——不是曠野中的達莫，而是他瑪，猶大的最後一座城，瀕臨死海。意為「棕樹」；因附近棕樹叢生而得名。
英文原文
19. Tamar--not Tadmor in the desert, but Tamar, the last town of Judea, by the Dead Sea. Meaning "palm tree"; so called from palm trees abounding near it.
22
無標題
22. 寄居的——在舊約之下，「外人」在支派中間有「產業」是史無前例的。迦南地在地域上容納不下支派以外的人。因此字面意義必須有所調整，表達外邦人不被排除在與立約之民同住之外，而且在屬靈上他們的特權不亞於以色列人的特權
（羅 10:12； 加 3:28； 弗 3:6； 西 3:11； 啟 7:9, 10）。
不過，
結 47:23
中的「寄居」，暗示在迦南地，立約之民被視為在家，外人則被視為定居者。
英文原文
22. to the strangers--It is altogether unprecedented under the old covenant, that "strangers" should have "inheritance" among the tribes. There would not be room locally within Canaan for more than the tribes. The literal sense must therefore be modified, as expressing that Gentiles are not to be excluded from settling among the covenant-people, and that spiritually their privileges are not to be less than those of Israel
(Ro 10:12; Ga 3:28; Eph 3:6; Col 3:11; Re 7:9, 10).
Still, "sojourneth," in
Eze 47:23,
implies that in Canaan, the covenant people are regarded as at home, the strangers as settlers.
Eze 47:1-23.
聖殿水的異象。地的邊界與分配。
神在聖潔相交中與以色列同住，對全地所結的美好果子是：祝福不再限於一個民族和一個地方，而是要帶著全面的普世性擴散到全世界。因此，那從利巴嫩香柏樹取下的栽子，被描繪為在它的蔭下招聚「各樣飛鳥」
(Eze 17:23)。
甚至地上的荒漠也必因福音醫治之水而結實累累（比較
Isa 35:1)。
1. 水——照樣
Re 22:1
描繪「生命水從神和羔羊的寶座流出來」。祂的寶座設立在耶路撒冷的聖殿中
(Eze 43:7)。
從那裡要流遍全地
(Joe 3:18; Zec 13:1; 14:8)。
彌賽亞就是聖殿和門；從祂被刺的肋旁流出活水，無論在個別信徒心中或教會心中，都不斷增加。摩利亞附近的泉源啟發了此處的意象。水向東流，即流向汲淪溪，再流向約但河，沿著哥爾谷地流入死海。這幅圖畫的要點是從一條小溪迅速增長為一條大河，不是藉著支流的匯入，而是藉著聖殿中那神聖奇妙源頭的自供〔HENDERSON〕。（比較
Ps 36:8, 9; 46:4; Isa 11:9; Hab 2:14)。
查考神的事，我們發現有些容易理解，如同水到踝骨；有些較難，需要更深查考，如同水到膝或腰；有些則超出我們所能及，我們只能敬拜其深度
(Ro 11:33)。
此處死海之水的醫治，對應於「不再有咒詛」
(Re 22:3;
比較
Zec 14:11)。