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Eze 47:1-23.
简体中文
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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简体中文
7. 树——不像 Paradise 中只有一棵生命树
(Ge 3:22)，
而是许多棵：为神的百姓供应不朽的食物与良药；这些百姓自己也成为“公义之树”
(Isa 61:3)，
栽于水旁，
(Ps 1:3)，
结出成圣的果子。
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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8. 旷野——即“平原”，希伯来文（Hebrew）作 Arabah
(De 3:17; 4:49; Jos 3:16)，
这名字至今仍用于约旦河谷与 Dead Sea 以南的平原，并延伸至 Red Sea 的 Elanitic 湾。
海——即 Dead Sea。“这海”以掩盖平原上有罪之城 Sodom 和 Gomorrah 闻名。据说其沥青水中没有任何动植物生存。但如今死亡要让位给生命——在 Judea 以至全世界皆然，正如这医治那充满死亡、掩盖注定灭亡之城的水所表明的那样。至于“海”一般被视为受堕落扰乱的自然界纷乱权势的象征，今后不再翻腾，可比较
Re 21:1。
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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简体中文
9. 河流（rivers）——*希伯来文（Hebrew）*作“两河”。故 Hebrew 解经家以为圣殿流出的水分为两支，一支流入东边的 Dead Sea，一支流入西边的 Mediterranean。如此
Zec 14:8。
然而，虽然希伯来文双数（Hebrew dual）或许暗含此意，明文所表达的却是水流入Dead Sea 而已。比较
Eze 47:8，
“水……得医治”，这只能指 Dead Sea，不能指 Mediterranean；又
Eze 47:10，
“鱼如同大海的鱼”；Dead Sea 得医治后也含有鱼，正如 Mediterranean 那样。
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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10. 隐基底（En-gedi）……隐以革莲（En-eglaim）——隐基底（意为“山羊羔之泉”），古名 Hazazon-Tamar，今名 Ain-Jidy；位于 Dead Sea 西岸；David 躲避 Saul 的避难之处。隐以革莲意为“两牛犊之泉”，在 Moab 边界，与隐基底相对，靠近 Jordan 入 Dead Sea 之处
(Isa 15:8)。
这两处界限被选定，为要囊括整个 Dead Sea。
各按其类的鱼——JEROME 引述古说，谓“鱼有百五十三种”，使徒都捕得了
(Joh 21:11)，
且无一漏网；表明尊贵与卑微、富足与贫穷，以及各阶层的人，都正从世界之海中被引向救恩。比较
Mt 13:47，
福音的网；使徒为渔夫，起初字面如此，后来属灵亦然
(Mt 4:19)。
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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11. 沼泽——即泥泞低洼之地。这地确知有这样的坑和沼泽。Arabs 取这些坑中蒸发所得的盐供己用，也供他们的羊群使用。
不得医治——那些因懒惰与属世之心而未得着福音医治之水的人，就被交出来
(Re 22:11)
归于自己的苦涩与荒凉（如“咸”常用来表达的，
De 29:23; Ps 107:34; Zep 2:9）；
他们所受的刑罚成为别人可怕的鉴戒
(2Pe 2:6)。
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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简体中文
12. 不再有“Sodom 的葡萄树与 Gomorrah 的葡萄”
(De 32:32)——
那些令人作呕、有害健康之物，却要有赐生命、复生命之能的树木发旺，其性质与 Eden 的生命树相似，且数目更胜之
(Re 2:7; 22:2, 14)。
叶子……不枯干——不仅表明生命树那天上良药之永不失效，也表明信徒（作为公义之树）的恩典——即其叶子——以及由这些恩典而生的行为——即其果子——都是不朽的
(Ps 1:3; Jer 17:8; Mt 10:42; 1Co 15:58)。
新果子——直译作“初熟的果子”，或初果。他们每月都仿佛重新献上初熟的果子[FAIRBAIRN]。
一物的头生在希伯来文（Hebrew）惯用语中意为最上的。如
Job 18:13，
“死亡的头生子”，即最致命的死。
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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13. *地的重新划分：境界。*这些境界基本上与摩西在
Nu 34:1-29
所给相同；此处从北方开始，但在民数记中则从南方开始
(Nu 34:3)。
此处所划分的只是狭义的 Canaan，不包括 Jordan 河外两个半支派的产业。
约瑟（Joseph）……两分——按照 Jacob 原初的应许
(Ge 48:5, 22)。
Joseph 的众子得了长子 Reuben 所失的长子名分
(1Ch 5:1)。
因此前者在此居先。他的两个儿子各有产业，凑成十二分之全数，正如他刚才所说的“以色列十二支派”；因 Levi 没有独立的产业，故不计在十二之内。
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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15. 西达达（Zedad）——在迦南（Canaan）的北界上。
英文原文
15. Zedad--on the north boundary of Canaan.
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简体中文
16. 哈马（Hamath）——以色列既是独特的百姓，其地也是独特的地。神圣历史在任何别处都无法如此恰当地展开。东边是沙质沙漠。南北两面是山岭。西面是不宜居住的海岸。但这地并非永远都是独特的。在黎巴嫩（Lebanon）平行的山脉之间，有以利比加（El-Bekaa）长谷，通往叙利亚（Syrian）边境、俄隆提斯河（Orontes）上的“哈马口”。罗马人所修的道路，以及该撒利亚（Cæsarea）所建的港口，敞开了门，使福音可由此传往各地。在末后的日子，当众人涌往耶路撒冷、视之为世界的宗教中心时，也是如此。
比罗他（Berothah）——大卫（David）所攻取的叙利亚（Syria）一城
(2Sa 8:8)；
意为“井”。
哈萨哈提连（Hazar-hatticon）——意为“中间的村庄”。
浩兰（Hauran）——叙利亚一地区，在大马士革（Damascus）以南；即奥兰尼提斯（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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17. 哈萨以难（Hazar-enan）——迦南北部的一城，意为“泉源之村”。
英文原文
17. Hazar-enan--a town in the north of Canaan, meaning "village of fountains."
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18. 东海——即死海（Dead Sea）。边界要沿约旦（Jordan）河谷新直下到那里。如
Nu 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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19. 他玛（Tamar）——并非沙漠中的他玛（Tadmor），而是他玛，犹大（Judea）最末的一城，靠近死海（Dead Sea）。意为“棕树”；因附近棕树丛生而得名。
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.
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22. 给外人——在旧约之下，“外人”竟能在众支派中得“产业”，这是前所未有的事。在迦南（Canaan）本地，容不下众支派以外更多的人。故字面的意义必须加以调整，表达外邦人并不被排除在立约之民中定居之外，且在属灵上他们的特权不亚于以色列
(Ro 10:12; Ga 3:28; Eph 3:6; Col 3:11; Re 7:9, 10)。
尽管如此，“寄居”一词在
Eze 47:23
中暗示，在迦南，立约之民被视为本地人，外人则被视为寄居者。
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。
圣殿之水的异象。地的边界与分配。
神在圣洁的相交中与以色列同住，对全地所结的喜乐之果是：福气不再局限于一个民族和一个地方，而要以全面的普世性扩散到全世界。照样，那来自黎巴嫩香柏树的栽子被描绘为在其荫下招聚“各类飞鸟”
(Eze 17:23)。
连地上的荒漠之处，也要因福音医治之水而变得富饶（参较
Isa 35:1)。
1. 水——照样，
Re 22:1
将“生命水”描绘为“从神和羔羊的宝座流出来”。祂的宝座设立在耶路撒冷的圣殿中
(Eze 43:7)。
从此要流遍全地
(Joe 3:18; Zec 13:1; 14:8)。
弥赛亚就是圣殿和那门；从祂被扎的肋旁流出活水，在个别信徒心中和教会心中都不断增长。摩利亚山附近的泉源启发了此处的意象。水向东流，即流向汲沦溪，再由此流向约旦河，并沿约旦河谷注入死海。这幅图画的重点是：从一条细小的溪流迅速涨溢为一条大江，并非因旁流的汇入，而是凭着圣殿中神圣、超自然源头自身的供应[HENDERSON]。（参较
Ps 36:8, 9; 46:4; Isa 11:9; Hab 2:14)。
我们探究神的事，有的易于明白，如水到踝骨；有的较难，需要更深地查考，如水到膝盖或腰；有的则超乎我们所能及，我们只能惊叹其深
(Ro 11:33)。
此处死海水得医治，正对应“以后再没有咒诅”\n(Re 22:3；
参较
Zec 14:11)。