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Ezekiel 10

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1 Og jeg skuede og se, over hvælvingen over kerubernes hoveder var der noget som Safir; noget ligesom en Trone viste sig over dem.

2 sagde han til Manden i det linnede Klædebon: "Gå ind mellem Hjulene under keruberne og tag Hænderne fulde af glødende Kul fra ummet mellem Keruberne og strø det ud over Byen!" Og jeg så ham gå derhen.

3 Keruberne stod sønden for Templet, da Manden gik derhen, og Skyen fyldte den indre Forgård.

4 Og HE ENs Herlighed hævede sig fra Keruberne og flyttede sig hen til Templets Tærskel; da fyldtes Templet af Skyen, og Forgården fyldtes af HE ENs Herligheds Glalans.

5 Og Suset af Kerubernes Vinger hørtes helt ud i den ydre Forgård som Gud den Almægtiges øst, når han taler.

6 Så bød han Manden i det linnede Klædebon: "Tag Ild fra ummet mellem Hjulene, inde mellem keruberne!" Og Manden stillede sig hen ved Siden af det ene Hjul

7 og rakte Hånden ind i Ilden, som brændte mellem Keruberne, og kom ud med noget deraf.

8 Under Kerubernes Vinger sås noget, der lignede en Menneskehånd;

9 og jeg skuede, og se, der var fire Hjul ved Siden af Keruberne, eet ved hver Kerub, og Hjulene var som funklende Krysolit at se til.

10 De så alle fire ens ud, og det var, som om der i hvert Hjul var et andet Hjul,

11 De kunde gå til alle fire Sider de vendte sig ikke, når de gik. Thi de gik i den etning, den forreste vendte, og de vendte sig ikke, når de gik.

12 Hele deres Legeme, yg, Hænder og Vinger og ligeledes Hjulene var fulde af Øjne rundt om; således var det med alle fire Hjul.

13 Og jeg hørte, at Hjulene kaldtes Galgal.

14 Hver af dem havde fire Ansigter; det ene var et Kerubansigt, det andet et Menneskeansigt, det tredje et Løveansigt og det fjerde et Ørneansigt.

15 Og Keruberne hævede sig i Vejret. Det var det samme levende Væsen, jeg så ved Floden Kebar.

16 Når Keruberne gik, gik også Hjulene ved Siden af, og når Keruberne løftede Vingerne for at hæve sig fra Jorden, vendte Hjulene sig ikke fra dem;

17 når de standsede, standsede også de; og når de hævede sig, hævede de sig med, thi Væsenets Ånd var i dem.

18 Så forlod HE ENs Herlighed Templets Tærskel og stillede sig over Keruberne.

19 Og jeg så, hvorledes Keruberne løftede Vingerne og hævede sig fra Jorden, da de gik, og Hjulene med dem; og de standsede ved Indgangen til HE ENs Huses Østport, og Israels Guds Herlighed var oven over dem.

20 Det var det samme levende Væsen, jeg så under Israels Gud ved Floden Kebar; og jeg skønnede, at det var Keruber.

21 Hver af dem havde fire Ansigter og fire Vinger og noget ligesom Menneskehænder under Vingerne.

22 Og deres Ansigter var ligesom de Ansigter, jeg så ved Floden Kebar. De gik alle lige ud.

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 7091

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7091. 'Thus said Jehovah, the God of Israel' means that it - the admonition to those opposed to the Church's truths - comes from the Lord's Divine Human. This is clear from the consideration that 'Jehovah, the God of Israel' is used to mean the Lord in respect of the Divine Human, for 'Jehovah' in the Word is the Lord, see 1343, 1736, 2921, 3023, 3075, 5041, 5663, 6281, 6303, 6905. He is called 'the God of Israel' because the Lord's spiritual kingdom is meant by 'Israel', 6426, 6637, and because by His Coming into the world the Lord saved those who belonged to that kingdom or Church, 6854, 6914, 7075. The reason why 'the God of Israel' means the Lord in respect of the Divine Human is that those who belong to that Church envisage everything spiritual or celestial, and the Divine too, in the way they envisage natural things. Therefore if they did not think in a natural way of the Divine as a Person they could not be joined to the Divine through any kind of affection. For if they did not think about the Divine as a Person in a natural way they would have either no ideas at all about the Divine, or else monstrous ones, and so would defile the Divine. So this is why 'the God of Israel' is used to mean the Lord in respect of the Divine Human, in particular of the Divine Natural.

'Israel' and 'Jacob' are used in the highest sense to mean the Lord's Divine Natural, 'Israel' the internal Divine Natural and 'Jacob' the external Divine Natural, see 4570.

Those who belong to the spiritual Church have been and are saved by means of the Lord's Divine Human, 2833, 2834.

The member of the spiritual Church, who is 'Israel', is interior natural, 4286, 4401.

[2] From all this it is now evident why in the Word the Lord is called 'Jehovah, the God of Israel' and 'Jehovah, the Holy One of Israel'. Anyone may see that when the Divine is referred to by these names it is solely because they are suitable for expressing something Holy that is not apparent in the sense of the letter. The fact that the Lord in respect of the Divine Natural is meant by 'the God of Israel' is evident from quite a number of places in the Word, plainly so from the following,

Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel saw the God of Israel, under whose feet there was so to speak a paved work of sapphire stone, like the substance of the sky for clearness. Exodus 24:9-10.

[3] The fact that this was the Lord, and not Jehovah, who is called the Father, is evident from the Lord's words in John,

Nobody has ever seen God. John 1:18.

You have never heard His voice nor seen His shape. John 5:37.

In Isaiah,

I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah, who called you by your name, the God of Israel. Isaiah 45:3.

In Ezekiel,

Over the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and over the likeness of a throne there was a likeness, as the appearance of a man (homo) upon it above. And with him there was the appearance of fire and a rainbow, and of brightness round about. Ezekiel 1:26-28.

These things are called the glory of Jehovah and of the God of Israel in the same prophet, in Ezekiel 1:28; 8:4; 9:3; 10:19-20, and also where the New Temple is the subject, in Ezekiel 43:2; 44:2, [4]. ['The God of Israel' appears] in many other places besides these, such as Isaiah 17:6; 21:10, 17; 24:15; 41:17; Psalms 41:13; 59:5; 68:8, 35; 69:6; 72:18; and elsewhere. The name THE HOLY ONE OF ISRAEL is also used in Isaiah 1:4; 5:19, 24; 10:20; 17:7; 30:11-12, 15; 49:7; 60:9, 14; Ezekiel 39:7.

[4] The fact that the Lord in respect of His Divine Human is meant by 'the God of Israel' and 'the Holy One of Israel' is also clear from His being called Redeemer, Saviour, and Maker: REDEEMER in Isaiah 47:4 (Jehovah Zebaoth is our Redeemer, the Holy One of Israel is His name), and also in Isaiah 41:14; 43:14; 48:17; 54:5; SAVIOUR in Isaiah 43:3 and MAKER in Isaiah 45:11. From this it is also evident that no one other than the Lord is meant in the Old Testament Word by Jehovah, since He is called JEHOVAH GOD and THE HOLY ONE OF ISRAEL, REDEEMER, SAVIOUR, and MAKER. He is called Jehovah the Redeemer and Saviour in Isaiah,

That all flesh may know that I Jehovah am your Saviour, and your Redeemer, the Mighty One of Jacob. Isaiah 49:26.

In the same prophet,

That you may know that I Jehovah am your Saviour, and your Redeemer, the Powerful One of Jacob. 1 Isaiah 60:16.

Also in Isaiah 43:14; 44:6, 24; 54:8; 63:16; Psalms 19:14.

[5] The fact that the Lord saved Israel, that is, those who belonged to the spiritual Church, may be seen in Isaiah,

I will tell of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah has rewarded us with - great [as He is] in goodness to the house of Israel. He said, Surely they are My people, children who do not lie. And therefore He became their Saviour. In all their affliction He suffered affliction, and the angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isaiah 63:7-9.

Poznámky pod čarou:

1. The Latin means Israel but the Hebrew means Jacob.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 1736

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1736. The fact that the Lord is Jehovah, who is here called 'God Most High', is quite clear from the Word: in Isaiah,

Jehovah Zebaoth is His name, and your Redeemer, the Holy One of Israel, the God of the whole earth He is called. Isaiah 54:5.

Here it is explicitly stated that 'the Redeemer and Holy One of Israel', who is the Lord alone, is 'Jehovah Zebaoth' and 'the God of the whole earth'. In the same prophet,

Thus said Jehovah your Redeemer, the Holy One of Israel, I am Jehovah your God. Isaiah 48:17.

In the same prophet,

I am helping you, said Jehovah your Redeemer, the Holy One of Israel. Isaiah 41:14.

The expressions 'the Holy One of Israel' and 'the God of Israel' occur many times. That the Lord is the Holy One of Israel and the God of Israel is quite clear from where it is said that they saw the God of Israel, under whose feet there was so to speak a paved work of sapphire stone, like the substance of the sky for purity, Exodus 24:10.

[2] None other was acknowledged and called Jehovah by the Jewish Church because that Church worshipped the one God Jehovah, and more importantly, because all the religious observances of that Church represented Him -- though the majority did not know this - and because all things in the internal sense of the Word had Him as their meaning. In Isaiah,

He will swallow up death for ever, and the Lord Jehovih will wipe away tears from all faces. And it will be said on that day, Behold, this is our God, we have waited for Him and He will save us. This is Jehovah, whom we have waited for; let us be glad and rejoice in His salvation. Isaiah 25:8-9.

This refers to the Coming of the Lord.

[3] In the same prophet,

Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather into His arm, He will carry the tiny lambs in His bosom, 1 and will lead those that give suck. Isaiah 40:10-11.

This refers explicitly to the Lord who is 'the Lord Jehovih'. 'He will come with might, and His arm will exercise dominion for Him' stands for the fact that He would by His own power overcome the hells. 'Pasturing the flock', 'gathering into His arm', 'carrying the tiny lambs in His bosom', and 'leading those that give suck' have reference to His love, or mercy.

[4] In the same prophet,

Thus said Jehovah, God Himself who created the heavens, who formed the earth and made it, who Himself established it and created it not an emptiness, and formed it to dwell in: I am Jehovah, and there is none else. Am not I Jehovah and there is no God else besides Me? A just God, and a Saviour, there is none besides Me. Look to Me and be saved, all ends of the earth. For I am God and there is no other. Isaiah 45:18, 21-22.

Here it is explicitly stated that the Lord alone is Jehovah and God. 'To create the heavens and form the earth' is to regenerate, and so 'the Creator of heaven and earth' is the Regenerator, see 16, 88, 472, and elsewhere. This is why the Lord is in various places called Creator, One who forms, and Maker.

[5] In the same prophet,

You are our Father, for Abraham does not know us and Israel does not acknowledge us. You, O Jehovah, are our rather, our Redeemer; from of old is Your name. Isaiah 63:15-16.

This refers explicitly to the Lord who alone is the Redeemer. In Moses,

Take notice of His face, 2 and hearken to His voice, lest you provoke Him, for He will not endure your transgression, for My name is in the midst of Him. Exodus 23:21.

'Name' is the essential nature, see 144, 145, while 'in the midst' is the inmost, 1074.

[6] In Isaiah,

To us a Boy is born, to us a Son is given; and the government will be upon His shoulder. His name will be called, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6-7.

This plainly refers to the Lord. In Jeremiah,

Behold, the days are coming and I will raise up for David a righteous branch and He will reign as King, and act with understanding, and execute judgement and righteousness in the land. In his days Judah will be saved, and Israel will dwell with confidence. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6.

This plainly refers to the Lord. In Zechariah,

Jehovah will be King over all the earth; in that day there will be one Jehovah, and His name one. Zechariah 14:9.

This is plainly a reference to the Lord. 'Name' stands for Essential Nature.

Poznámky pod čarou:

1. In other places where he quotes these verses Swedenborg punctuates them, in keeping with the Hebrew, as follows - He will gather the (tiny) lambs, He will carry them in His bosom.

2. literally, faces

  
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Thanks to the Swedenborg Society for the permission to use this translation.