216.圣言的核心层由于其属天之义，就像燃起的柔和火焰；而中间层由于其属灵之义，就像照耀的光。所以，圣言的最外层因其属世之义，就像既接受火又接受光的透明物体；并因这火而红得发紫，因这光而白如雪。因此，它好比红宝石和钻石，因属天之火而好比红宝石，因属灵之光而好比钻石。就字义而言，圣言具有这样的性质，故它的字义就是以下事物所表示的：
（1）形成新耶路撒冷根基的各样宝石。
（2）亚伦以弗得上的乌陵和土明。
（3）经上提及的推罗王所在伊甸园里的各样宝石。
（4）会幕的帘子、幔子和柱子。
（5）耶路撒冷圣殿的外在部分。
（6）变像时的主代表在其荣耀中的圣言。
（7）拿细耳人代表圣言最外层的大能。
（8）圣言的大能是无法形容的。
现逐一解读这些要点。
216. 聖言至內在層次, 因其屬天意義, 如同柔和的火。中間層, 因其屬靈意義, 好比照耀的光。因此, 聖言的最外在層次, 因其屬世(或文字)之意義, 就像既接受火又接受光的透明物。從火而來的, 令透明物紅如紫; 從光而來的, 令其白如雪。因而可比作紅寶石或鑽石, 屬天之火使其如紅寶石, 屬靈之光使其如鑽石。因為就其文字意義而言, 聖言就是如此。
聖言的如此含義可用以下内容來描述:
(1)構建新耶路撒冷城牆根基的寶石。
(2)亞倫所穿以弗得上的烏陵和土明。
(3)推羅國王擁有伊甸園中的寶石。
(4)會幕的簾,幔和柱。
(5)耶路撒冷聖殿的外部構造。
(6)主在變像時代表的聖言的榮耀。
(7)拿細耳人代表的聖言最外在形式的能力。
(8)聖言溢於言表的能力。
216. Because of its heavenly meaning, the Word at the inmost part of its core is like a gentle flame that kindles us. Because of its spiritual meaning, the Word at the mid-part of its core is like a light that enlightens. Because of its earthly meaning, then, the Word on the outermost level is like a translucent object that receives both of the above. The flame makes it fiery red and the light makes it shining white, like snow. Therefore it is either like a ruby or a diamond. Because of the heavenly flame it is like a ruby. Because of the spiritual light it is like a diamond.
Since this is the nature of the Word in its literal meaning, therefore the Word in this meaning is represented
1. by the precious stones that constituted the foundations of the New Jerusalem;
2. by the Urim and Thummim on Aaron's ephod;
3. by the precious stones from the garden of Eden that the king of Tyre is said to have worn;
4. by the curtains, veils, and pillars in the tabernacle;
5. and by the exteriors of the Temple in Jerusalem.
6. When the Lord was transfigured he represented the Word in its glory.
7. The Nazirites represented the power of the Word in its outermost form.
8. The Word has indescribable power.
These points need individual explanations.
216. At its very heart the celestial sense of the Word makes it like a gentle flame setting on fire; at the intermediate level its spiritual sense makes it like a light giving illumination. Consequently at its outermost level its natural sense makes it like a diaphanous object which the flame turns red as purple, and the light turns white as snow. It resembles either a ruby or a diamond, the celestial flame making it like a ruby, the spiritual light like a diamond. Since the Word is like this in its literal sense, this is what is meant by:
(i) The precious stones forming the foundations of the New Jerusalem.
(ii) The Urim and Thummim on Aaron's ephod.
(iii) The precious stones in the garden of Eden, in which the King of Tyre is said to have been.
(iv) The curtains, veils and posts of the Tabernacle.
(v) Likewise, the external features of the Temple at Jerusalem.
(vi) The Word in its glory was represented in the Lord at His transfiguration.
(vii) The power of the Word at its outermost level was represented by the Nazirites.
(viii) The Word's power is beyond description.
These points must now be illustrated one by one.
216. As the Word in its inmost depths, because of its celestial sense, is like a gentle flame that enkindles, and in its intermediate depths, because of its spiritual sense, is like a light that enlightens, so in its outmost because of its natural sense it is like a transparent object receiving both the flame and the light; and from the flame it is ruddy like purple, and from the light is white like snow. Thus it is comparatively like a ruby and a diamond, like a ruby from celestial flame, and like a diamond from spiritual light. The Word in the sense of the letter being such, in this sense it is meant:
(1) By the precious stones of which the foundations of the New Jerusalem consisted.
(2) By the Urim and Thummim on Aaron's ephod.
(3) And by the precious stones in the garden of Eden, where the King of Tyre is said to have been.
(4) Also by the curtains, veils, and pillars of the tabernacle.
(5) Likewise by the externals of the temple at Jerusalem.
(6) The Word in its glory was represented in the Lord when He was transfigured.
(7) The power of the Word in its outmosts was represented by the Nazarites.
(8) The inexpressible power of the Word.
These statements shall be illustrated one by one.
216. The Word in its inmost depths is from its celestial sense like a gentle flame which burns, and in its middle recesses is from its spiritual sense like a light which illumines; consequently the Word in its ultimate form from its natural sense is like a transparent object, recipient of both flame and light, glowing like crimson from the flame, and gleaming like snow from the light. Thus it is respectively like a ruby and like a diamond; from the celestial flame like a ruby, and from the spiritual light like a diamond. Since this is the nature of the Word in the sense of the Letter, therefore the Word in this sense is meant by the following:
(1) The precious stones which formed the foundations of the New Jerusalem.
(2) The Urim and Thummim on Aaron's ephod.
(3) Also the precious stones in the Garden of Eden, where the King of Tyre is said to have been.
(4) Also the curtains, veils and pillars of the Tabernacle.
(5) Likewise the external parts of the Temple at Jerusalem.
(6) The Word in its glory was represented in the Lord, when He was transfigured.
(7) The power of the Word in ultimates was represented by the Nazirites. 1
(8) Concerning the inexpressible power of the Word.
These points shall now be illustrated separately.
Footnotes:
1. Nazirite, one consecrated to the service of God. A.V., Nazarite.
216. Quoniam Verbum in intimo suo sinu ex Sensu coelesti ejus, est sicut mitis flamma quae incendit, et in medio suo sinu ex Sensu spirituali ejus, est sicut lux quae illustrat, inde Verbum in ultimo suo ex Sensu ejus naturali, est sicut Objectum diaphanum recipiens utrumque, quod ex flamma rubet sicut purpura, et ex luce candet sicut nix; ita est respective sicut Rubinus et sicut Adamas, ex flamma coelesti sicut Rubinus, et ex luce spirituali sicut Adamas. Quia tale est Verbum in Sensu literae, ideo Verbum in hoc 1 Sensu intelligitur,
I. per Lapides pretiosos, ex quibus constabant fundamenta Novae Hierosolymae.
II. Tum per Urim et Thumim super Ephodo Aharonis. 2 III. Et quoque per Lapides pretiosos in Horto Edenis, in quo Rex Tyri 3 dicitur fuisse.
IV. Ut et per Aulaea, Vela et Columnas Tabernaculi.
V. Pariter per Externa Templi Hierosolymitani.
VI. Quod Verbum in sua gloria repraesentatum sit in Domino, cum transformatus.
VII. Quod Potentia Verbi in ultimis repraesentata sit per Naziraeos.
VIII. De ineffabili Potentia Verbi.
Sed haec singulatim illustranda sunt.
Footnotes: