伊甸園聖殿
The Temple of Eden
作者：Tony Reinke 譯 岑躍環/誠之 校。譯自：http://tonyreinke.com/2015/11/05/the-temple-of-eden/
https://yimawusi.net/2021/03/26/the-temple-of-eden/
 
在格雷格·畢爾（Greg Beale）的《聖殿與教會的使命：關於神之居所的聖經神學》（暫譯；The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God）一書中，作者認為伊甸園是第一座原型聖殿（archetypal temple）。他提出了在伊甸園與後來的會幕或聖殿結構之間，在概念和用詞上的14個相似之處。
In his book The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God, Greg Beale argues that the Garden of Eden was the first archetypal temple. He provides 14 conceptual and linguistic parallels between Eden and future tabernacle/temple structures.
 
以下是我對他這14個主要觀點的簡要總結。
Here are my brief summaries of his major points.
 
一、伊甸園是上帝的同在的獨特場所。伊甸園是上帝與人同行的地方，與之相似的便是之後提及的會幕。（比較：創三8與利廿六12；申廿三14；撒下七6-7）
1. The Garden as the unique place of God’s presence. Eden was the place where God walked back and forth with man, paralleled this with later references to the Tabernacle (Gen. 3:8 with Lev. 26:12, Deut. 23:14; 2 Sam. 7:6–7).
 
二、伊甸園是首位祭司居住的地方。亞當被安置在伊甸園，耕種並看守（cultivate and keep it，創二15[新譯本]）。單獨來看，「耕種」（cultivation）具有明顯的農業意義。但這個命令（「耕種與看守」[cultivate/keep]也可以翻譯為「服事與守衛」[serve/guard]）在舊約其他地方也曾出現，用來形容祭司的工作（參：民三7-8，八25-26，十八5-6；代上廿三32；結四十四14）。因此，「在創二15，亞當的職責不只是在伊甸園土地上從事簡單的農活。在後來以色列聖殿中祭祀的職責，明顯地包括防止（guarding）不潔之物進入的責任（參：民三6-7、32、38；十八1-7）。這職責似乎與亞當有關，特别是考慮到那埋伏在園子的周圍、後來進入園子的不潔之物時」（p. 69）。
2. The Garden as the place of the first priest. Adam was placed in the garden to “cultivate and keep it” (Gen. 2:15). Taken alone, “cultivation” has obvious agricultural meaning. But this pair of terms (“cultivate/keep” also translated “serve/guard”) is used elsewhere in the OT to describe the work of the priest (Num. 3:7–8; 8:25–26; 18:5–6; 1 Chr. 23:32; Ezek. 44:14). Thus “the task of Adam in Genesis 2:15 included more than mere spadework in the dirt of a garden. It is apparently that priestly obligations in Israel’s later temple included the duty of ‘guarding’ unclean things from entering (cf. Num. 3:6–7, 32, 38; 18:1–7), and this appears to be relevant for Adam, especially in view of the unclean creature lurking on the perimeter of the Garden and who then enters” (69).
 
三、伊甸園是守衛天使第一個看守的地方。在罪進入園子之後，亞當、夏娃被禁止接近生命樹，有基路伯把守。這表示亞當的工作不只是耕種——他應當保護園子遠離罪惡和不潔（對比：創三24與出廿五18-22；王上六29-35，八6-7；結廿八14—16，四十一18）。
3. The Garden as the place of the first guarding cherubim. After sin was introduced into the garden, Adam and Eve are barred from the tree of life by cherubim. This reveals that Adam’s work included more than gardening — he was to protect the garden from evil and uncleanness (Gen. 3:24 with Ex. 25:18–22; 1 Kgs. 6:29-35, 8:6–7; Ezek. 28:14–16, 41:18).
 
四、伊甸園是第一座燈台的坐落之處。很可能，生命樹提供了直接擺放在至聖所之外的燈台的模型（出廿五31-36）。
4. The Garden as the place of the first arboreal lampstand. Likely, the Tree of Life provides the model for the lampstand placed directly outside the holy of holies (Ex. 25:31–36).
 
五、伊甸園是以色列聖殿中花園意境的雛形。舊約記載了聖殿擁有植物圖案、花園式的特點（王上六18、29、32；七20-26、42、47；結一8-11；詩七十四3-7；五十二8；九十二13-15；哀二6；賽六十13、21）。
5. The Garden as formative for garden imagery in Israel’s temple. Temple references in the OT possess botanical, garden-like features (1 Kgs. 6:18, 29, 32; 7:20–26, 42, 47; Zech. 1:8–11; Ps. 74:3–7; 52:8; 92:13–15; Lam. 2:6; Isa. 60:13, 21).
 
六、伊甸園是第一個水源地。同樣，末時的聖殿（the eschatological temple），其特徵也是水的來源（對比：創二10與結四十七1-12；啓廿一1-2）。
6. The Garden as the first source of water. Like Eden, the eschatological temples feature a source of water (Gen. 2:10 with Ezek. 47:1–12; Rev. 21:1–2).
 
七、伊甸園是出產寶石之地。注意在伊甸園中的寶石與後來的會幕或聖殿的材質之間的相似性（對比：創二12與王上六20-22；出廿五7、11-39；廿八6-27，代上廿九2）。
7. The Garden as the place of precious stones. Note the correlation between precious stones in Eden and the building materials of the later tabernacle and temple (Gen. 2:12 with 1 Kgs. 6:20–22, Ex. 25:7, 11–39; 28:6–27; 1 Chr. 29:2).
 
八、伊甸園是首座高山坐落之地。伊甸園坐落在一座山上（結廿八14、16），就像錫安山（出十五17）和末日的聖殿那樣（結四十2，四十三12；啓廿一10）。
8. The Garden as the place of the first mountain. Eden was situated upon a mountain (Ezek. 28:14, 16) just like Mount Zion (Ex. 15:17) and the eschatological temple (Ezek. 40:2; 43:12; Rev. 21:10).
 
九、伊甸園是第一個智慧之所。「在至聖所存放律法（律法帶來智慧）的約櫃，呼應了伊甸園裡的分别善惡樹（這也帶來了智慧）。觸摸約櫃和吃分别善惡樹的果子都導致死亡。」（p.73-74）
9. The Garden as the first place of wisdom. “The ark in the holy of holies, which contained the Law (that led to wisdom) echoes the tree of the knowledge of good and evil (that also led to wisdom). Both the touching of the ark and the partaking of the tree’s fruit resulted in death” (73–74).
 
十、伊甸園是第一個入口朝東之地。像之後的會幕或聖殿都是從東邊進入（對比：創三24與結四十6）。
10. The Garden as the first place with an eastern facing entrance. Like the future tabernacle and temples, Eden was entered from the east (Gen. 3:24 with Ezek. 40:6).
 
十一、伊甸園是含有三個部分的聖潔建築物（a tripartite sacred structure）的一部分。創世記二章10節記載「有一條河從伊甸流出來，灌溉那園子 」。這節經文清楚地將伊甸從園子中分別了出來。在這裏，畢爾證明了伊甸園、並與之毗連的花園，「形成了兩個不同的區域」（p. 74）。他在這裡看到聖潔的三個程度，與聖殿的整體結構相似，包括了：1、園子以外的地方（外院）；2、園子代表一個神聖的地方（聖所）；3、伊甸園，上帝居住的地方（至聖所）。
11. The Garden as part of a tripartite sacred structure. Genesis 2:10 reveals that “a river flowed out of Eden to water the garden.” This reference formally distinguishes Eden from the garden. From this Beale builds the case that Eden and its adjoining garden “formed two distinct regions” (74). He sees here tripartite degrees of holiness, similar to the temple complex, comprised of (a) the region outside the garden (the outer court); (b) the garden representing a sacred place (the holy place); and (c) Eden, where God dwells (the holy of holies).
 
十二、以西結把伊甸園視為第一座聖殿。在以西結書廿八章13-18節，先知描繪了許多伊甸園與以色列的會幕或聖殿之間的相似之處。具體來說，先知提到伊甸園像一座聖殿，描繪亞當穿戴得如同祭司一樣（13節）。「因此，以西結書廿八章18節很可能是正典聖經中，將伊甸園稱為聖殿最明顯的一個地方」（p. 75-76）。
12. Ezekiel’s view of the Garden of Eden as the first sanctuary. In Ezekiel 28:13–18 the prophet draws a number of parallels between Eden and Israel’s tabernacle/temple. Specifically, the prophet references Eden as a sanctuary and pictures Adam dressed as a priest (v. 13). And “Ezekiel 28:18 is probably, therefore, the most explicit place anywhere in canonical literature where the Garden of Eden is called a temple” (75–76).
 
十三、古代近東對於廟宇的觀念與花園式的特點相近。「在古代近東，花園通常是廟宇建築的一部分」（p. 76）。
13. The Ancient Near Eastern concept of temples in association with garden-like features. “Gardens not untypically were part of temple complexes in the Ancient Near East” (76).
 
十四、早期猶太教認為伊甸園是第一座所聖殿。畢爾從猶太非正典文獻中找出證據，進一步證明，「猶太教也以各種不同的方式，將伊甸園理解為第一座所聖殿，符合上述的舊約證據。」（p. 27）。
14. Early Judaism’s view of the garden as the first sanctuary. Beale provides evidence from the non-canonical Jewish literature to further prove that “Judaism in various ways also understood the Garden to be the first sanctuary in line with the above Old Testament evidence” (27).
 
結論：「前述創世記第二章中的伊甸園與以色列的帳幕和聖殿相似之處的累積效應，表明伊甸園是第一座原型聖殿，以色列所有的聖殿都是按照這座聖殿建造的。」（p. 79-80）。
Conclusion: “The cumulative effect of the preceding parallels between the Garden of Genesis 2 and Israel’s tabernacle and temple indicates that Eden was the first archetypal temple, upon which all of Israel’s temples were based” (79–80).
欲更多了解這些概念和用詞上的相似之處，請閲讀該書66-80頁的內容。
Read more on these conceptual and linguistic parallels on pages 66–80 of Beale’s The Temple and the Church’s Mission: A Biblical Theology of the Dwelling Place of God.
 

另參：詞條 「 聖殿 」 一文。

按：改革宗出版社已於2016年出版本書的精簡版，God Dwells Among Us: Expanding Eden to the Ends of the Earth。麥種傳道會也即將出版本書的中文版（暫譯：《聖殿與教會的使命》）。