2943# "所有进入他城门的，说"象征那些通向信仰的教义。这可以从"门"和"城"的含义中得到解释。"门"代表入口，如同引导人进入的通道（参2145，2152，2356，2385节）。同时，"城"象征信仰的真理（参402，2268，2449，2451，2712节）。
值得注意的是，古代教会中的"城"概念与后来或现代的城市大不相同。它不是由众多个人聚集而成的，而是由分散居住的家族组成。一个城市通常由同一祖先的后裔家族构成。例如，《创世记》24章10节中提到的拿鹤城，就是亚伯拉罕的仆人为以撒求婚利百加时所到的地方，实际上是拿鹤家族的聚居地。同样，33章18节和整个34章中提到的示剑城撒冷，是雅各离开巴旦亚兰后来到的地方，实际上是哈抹和示剑家族的居所。在那个时代，其它所有的城市也是以这种方式组成的。
【2】从上古时期起，人们就认为民族和家族代表天堂中的群体，因此也代表仁爱和仁义（参685，1159节）。因此，当用城代替家族，用人民代替民族时，它们就表示信仰的真理。这就是为什么在真正的意义上，"神的城"和"圣城”象征对主的信仰。"城"象征信仰，"城门"就象征教义，因为这些教义引导人进入信仰。
在犹太人的代表性教会中，这一象征意义也得到了体现。法官和长老坐在城门口进行审判，这从圣经的历史记载中可以看出：
你们所当行的是这样：各人与邻舍说实话，在城门口按至理判断，使人和睦。（撒迦利亚书8:16节）
要恨恶邪恶，喜爱良善，在城门口秉公行义。（阿摩司书5:15）
此外，"门"也象征着通向理性心智的入口，而心智则被比作"城"（参2851节）。
2943、“所有进入他城门的，说”表示在通向信的教义事物方面。这从“门”和“城”的含义清楚可知：“门”是指入口，因而是指通向某种事物的东西或引入的东西，和“门”一样（参看2145， 2152， 2356， 2385节）；“城”是指信之真理（参看402， 2268， 2449， 2451， 2712节）。在古教会，城不像后来和现代的城市。也就是说，一座城不是由众多个体集合或聚集组成的，而是独立的家族或宗族住在一起。同一祖先的家族或宗族组成一座城，如拿鹤城（亚伯拉罕的仆人给以撒娶利百加时便来到这城，创世记24:10）就是由那里的拿鹤家族或宗族组成的；撒冷，即示剑城（雅各离开巴旦-亚兰后便来到这城，创世记33:18；34）则是由那里的哈抹和示剑家族或宗族组成的。那个时代的其它城市都是这样。
由于他们从上古之人那里得知，各民族和家族或宗族代表天上的各个社群，因而代表爱和仁的事物（685， 1159节），所以当经上提到“城”而不是一个家族或宗族，提到“百姓或人民”，而不是民族时，所表示的是构成信的真理。这也是为何“神的城”和“圣城”在真正意义上表示对主的信。由于有围墙的城镇或城表示信，所以“城门”表示教义事物，因为教义事物把人引入信。在代表性的犹太教会，士师和长老们会坐在城门口并在那里进行审判，这表示同样的事。这种做法清楚可见于圣言的历史部分，也清楚可见于撒迦利亚书：
这些就是你们所当行的话，你们各人要与同伴说真理，在城门口按真理施行审判，作出和平的裁判。（撒迦利亚书8:16）
阿摩司书：
要恨恶邪恶，喜爱良善，在城门口确立公平。（阿摩司书5:15）
“门”也表示进入理性心智的地方，理性心智被比作一座城（参看2851节）。
Potts(1905-1910) 2943
2943. Of all that went in at the gate of his city, saying. That this signifies as to the doctrinal things through which there is faith, is evident from the signification of "gate," as being entrance, thus that which introduces (in like manner as "door," see n. 2145, 2152, 2356, 2385); and from the signification of "city," as being the truth of faith (see n. 402, 2268, 2449, 2451, 2712). Cities in the Ancient Church were not like the cities of later times and of the present day, that is, assemblages and gatherings of people; but they were the dwelling together of separate families. The family of one parent constituted a city, as for instance the city of Nahor (to which Abraham's servant came when he was to betroth Rebekah to Isaac, Gen. 24:10) was Nahor's family which was there; and Shalem, the city of Shechem (to which Jacob came when he journeyed from Paddan-aram, Gen. 33:18; 34) was the family of Hamor and Shechem, which was there; and so with the other cities of that time. [2] And as they had learned from the most ancient people that nations and families represented the heavenly societies, and thus the things of love and charity (n. 655, 1159), so when a "city" is mentioned instead of a family, and "people" instead of nation, truth is signified which is of faith. Hence also the "city of God" and the "holy city," in the genuine sense signify faith in the Lord; and as a walled town or city signified faith, the "gate" of the city signified doctrinal things, because these introduce to faith. This in the representative Jewish Church was also signified by the judges and the elders sitting in the gate of the city and judging there; as is plain from the historical parts of the Word; and also in Zechariah:
These are the words that ye shall do: Speak ye every man the truth with his companion, judge truth and the judgment of peace in your gates (Zech. 8:16). Also in Amos:
Hate the evil and love the good, and establish judgment in the gate (Amos 5:15). (That a "gate" also signifies the way of access to the rational mind, and that this mind is compared to a city, may be seen above, n. 2851.)
Elliott(1983-1999) 2943
2943. 'To all entering into the gate of his city, saying' means matters of doctrine through which one comes to faith. This is clear from the meaning of 'a gate' as a place of entry and so as that which, in the same way as a door, leads in, dealt with in 2145, 2152, 2356, 2385, and from the meaning of 'a city' as truth, which constitutes faith, dealt with in 402, 2268, 2449, 2451, 2712. In the Ancient Church a city was not like the city of later or of modern times. That is to say, a city did not consist of a collection or gathering together of individuals but of separate families living side by side. A family descended from the same forefather constituted a city. The city of Nahor, for example, to which Abraham's servant went to betroth Rebekah to Isaac, Gen 24:10, consisted of the family of Nahor which was there. And Shalem, the city of Shechem, to which Jacob came after his departure from Paddan Aram, Gen 33:18 and the whole of Chapter 34, consisted of the family of Hamor and Shechem which was there. And the same was so with all other cities in those times.
[2] And as it had come down to them from the most ancient people that nations and families represented heavenly communities, and so the things of love and charity, 685, 1159, therefore when a city is mentioned instead of a family, and a people instead of a nation, truth that constitutes faith is meant. It is also why in the genuine sense the city of God and the holy city mean faith in the Lord. And as 'a city' meant faith, 'the gate of the city' means matters of doctrine through which one comes to faith. The same was also meant in the Jewish representative Church by the judges and elders sitting in the gate of the city and giving judgement there, as is evident from historical sections of the Word, and also in Zechariah,
These are the things that you shall do: Speak the truth, everyone to his companion; judge in your gates the truth and the judgement of peace. Zech 8:16.
And in Amos,
Hate evil, and love good, and establish judgement in the gate. Amos 5:15.
'A gate' also means the place of entry into the rational mind, and the rational mind is compared to a city, see 2851.
Latin(1748-1756) 2943
2943. `Omnibus intrantibus portam urbis ejus, dicendo': quod significet quoad doctrinalia per quae fides, constat a significatione `portae' quod sit introitus, ita id quod introducit, similiter ac janua, de qua n. 2145, 2152, 2356, 2385; et a significatione `urbis' quod sit verum quod est fidei, de qua n. 402, 2268, (x)2449, 2451, 2712. Urbes in Antiqua Ecclesia non fuerunt urbes sicut postea {1}et hodie, nempe coetus et congregationes, sed fuerunt cohabitationes separatarum familiarum; familia unius parentis constituebat urbem; sicut urbs Nahoris, ad quam servus Abrahami cum desponsaret Rebeccam Isaco, venit, Gen. xxiv 10, fuit familia Nahoris, quae ibi; et Shalem urbs Shechemi, ad quam Jacob cum ex Paddan Aram, alluit, Gen. xxxiii 18; xxxiv, erat familia Hamoris et Shechemi quae ibi; ita reliquae urbes illo tempore; [2] et quia ex antiquissimis habuerunt quod gentes et familiae repraesentarent societates caelestes, ita illa quae sunt amoris et charitatis, n. 685, 1159, inde cum loco familiae nominatur urbs, et loco gentis nominatur populus, significatur verum quod est fidei: inde quoque civitas Dei et civitas sancta in genuino sensu significat fidem in Dominum: et quia `urbs seu civitas' significabat fidem, `porta urbis' significabat doctrinalia, quia haec introducunt ad fidem. Hoc quoque in Ecclesia repraesentativa Judaica significabatur per quod judices et seniores sederent in porta urbis et ibi judicarent, ut patet ab historicis Verbi, tum apud Zachariam, Haec verba quae facietis, loquimini veritatem vir cum socio, veritatem et judicium pacis judicate in portis vestris, viii 16:et apud Amos, Odio habete malum, et amate bonum, et statuite in porta judicium, v 15. Quod `porta' quoque significet aditum ad mentem rationalem, et quod mens illa comparetur `urbi,' videatur n. 2851. @1 seu$