216# 圣言在其至内深处，由其属天义而言，犹如柔和之火焰，能以燃发；在其中间深处，由其属灵义而言，犹如光明，能以光照；故圣言在其终极中，由其属世义而言，犹如透明之物，承受二者：因火焰而红若紫袍，因光明而白若雪。因此，相对而言，它如红宝石，又如金刚石；由属天之火焰而如红宝石，由属灵之光明而如金刚石。因圣言在字义中具有此种性质，故圣言在此义中，乃由以下诸物所意指：
一、由构成新耶路撒冷根基的宝石
二、又由亚伦以弗得上的乌陵和土明
三、亦由伊甸园中的宝石，推罗王被称为曾在其中
四、并由会幕的帷幔、幔子和柱子
五、同样由耶路撒冷圣殿的外在部分
六、圣言在其荣耀中，乃在主变像时于祂身上得以代表
七、圣言在终极中的大能，乃由拿细耳人得以代表
八、论圣言不可言喻的大能
然此诸项须逐一加以阐明。
216# 由于圣言在其至内在的深处，或其核心的至内在部分，因其属天意义而像燃烧的柔和火焰，在其中间的深处，或其核心的中间部分，因其属灵意义而像光照的光，所以圣言在其最外层，或其核心的最外层，因其属世意义而像接受火焰和光的透明物体；这火焰使它像紫色一样火红，这光使它像雪一样白。因此，它比较像红宝石和钻石，因属天火焰而像红宝石，因属灵之光而像钻石。由于这就是圣言在字义上的性质，所以下面这些事物就是指字义上的圣言：
（1）构成新耶路撒冷根基的宝石。
（2）亚伦以弗得上的乌陵和土明。
（3）经上所说推罗王佩戴的伊甸园里的宝石。
（4）会幕的帷幔、幔子和柱子。
（5）耶路撒冷圣殿的外在。
（6）当主变了形像时，祂代表在其荣耀中的圣言。
（7）拿细耳人代表在其最外层或终端中的圣言的能力。
（8）圣言拥有无法形容的能力。
现逐一解释这些要点。
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: