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Ezekiel 10

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1 Kaj mi vidis:jen sur la firmamento, kiu estis super la kapoj de la keruboj, io simila al safiro, aspektanta kiel bildo de trono, aperis super ili.

2 Kaj Li diris al la viro, vestita per tolo, jene:Eniru inter la radojn sub la kerubon, kaj prenu plenmanojn da ardantaj karboj el inter la keruboj, kaj jxetu ilin sur la urbon. Kaj li eniris antaux miaj okuloj.

3 La keruboj staris dekstre de la domo, kiam la viro eniris, kaj nubo plenigis la internan korton.

4 Kaj levigxis la majesto de la Eternulo de la kerubo al la enirejo de la domo, kaj la domo plenigxis de la nubo, kaj la korto plenigxis de brilo de la majesto de la Eternulo.

5 Kaj bruo de la flugiloj de la keruboj estis auxdata gxis la ekstera korto, kiel bruo de Dio, la Plejpotenculo, kiam Li parolas.

6 Kaj kiam Li ordonis al la viro, vestita per tolo, dirante:Prenu fajron el inter la radoj, el inter la keruboj, kaj cxi tiu eniris kaj starigxis apud la rado,

7 tiam unu el la keruboj etendis sian manon el inter la keruboj al la fajro, kiu estis inter la keruboj, kaj prenis kaj metis sur la manplatojn de la tolvestito; kaj cxi tiu prenis kaj eliris.

8 Kaj cxe la keruboj montrigxis similajxo de homa mano sub iliaj flugiloj.

9 Kaj mi vidis, jen estas kvar radoj apud la keruboj, po unu rado apud cxiu kerubo, kaj la aspekto de la radoj estis kiel turkiso.

10 Kaj laux aspekto la kvar radoj havis unu formon, kvazaux unu rado estus en la alia.

11 Irante, ili movigxadis sur cxiujn kvar flankojn, ili ne deturnigxadis dum la irado; al la loko, al kiu estis direktita la kapo, ili sekvadis gxin, ili ne deturnigxadis dum la irado.

12 Kaj ilia tuta korpo, ilia dorso, iliaj manoj, iliaj flugiloj, kiel ankaux la radoj, estis cxirkauxe plenaj de okuloj; cxiuj kvar havis siajn radojn.

13 La radoj estis nomataj turnovento, kiel mi povis tion auxdi.

14 CXiu havis kvar vizagxojn:unu vizagxo estis vizagxo de kerubo, la dua vizagxo estis vizagxo de homo, la tria estis vizagxo de leono, kaj la kvara estis vizagxo de aglo.

15 Kaj levigxis la keruboj. Tio estis tiu kreitajxo, kiun mi vidis cxe la rivero Kebar.

16 Kaj kiam la keruboj iris, la radoj iradis apud ili; kaj kiam la keruboj levis siajn flugilojn, por levigxi de la tero, tiam ankaux la radoj ne deturnigxadis de ili.

17 Kiam tiuj staris, ili ankaux staris, kaj kiam tiuj levigxis, ili ankaux levigxadis; cxar la spirito de la kreitajxoj estis en ili.

18 Kaj la majesto de la Eternulo forigxis de la sojlo de la domo kaj starigxis super la keruboj.

19 Kaj la keruboj levis siajn flugilojn, kaj suprenflugis de la tero antaux miaj okuloj, kaj la radoj kune kun ili; kaj ili starigxis cxe la enirejo de la orienta pordego de la domo de la Eternulo; kaj la majesto de Dio de Izrael aperis supre super ili.

20 Tio estis la kreitajxo, kiun mi vidis sub Dio de Izrael cxe la rivero Kebar; kaj mi eksciis, ke tio estas keruboj.

21 CXiu el ili havis kvar vizagxojn, kaj cxiu havis kvar flugilojn, kaj similajxo de homaj manoj estis sub iliaj flugiloj.

22 Kaj la aspekto de iliaj vizagxoj estis kiel tiuj vizagxoj, kiujn mi vidis cxe la rivero Kebar, ilia aspekto kaj ili mem. CXiu movigxis laux la direkto de sia vizagxo.

   

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Cherub

  
Here's a cherub if there ever was one.

A Cherub's first definition in the dictionary is , “A winged heavenly creature.” Cherubim is the plural of cherub. In the Word, the words cherub or cherubim are used to indicate a guard - the Lord’s providence guarding against profanation, which is the mixing of truth with evil, or good with falsity.

(Odkazy: Apocalypse Revealed 48 [4]; Arcana Coelestia 308, 9506 [1-5])

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Arcana Coelestia # 6343

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6343. 'You are my might' means that through faith comes the power which good possesses. This is clear from the representation of Reuben, to whom 'you' refers here, as faith in the understanding, referred to immediately above in 6342; and from the meaning of 'might' as the power which good possesses. As regards power - the power to think and will, perceive, do what is good, believe, dispel falsities and evils - it comes wholly from good through truth, good being its primary source and truth merely the channel through which it comes, 3563, 4931, 5623. The reason the power that good possesses is meant is that 'might' means that power, whereas 'strength' means the power of truth. Thus it is that 'the beginning of my strength', which comes next, means the initial power that truth possesses; for the word used in the original language to express 'strength' has reference in the Word to truth, whereas the word used to express 'might' has reference to good.

[2] The fact that the Word is holy, extremely holy in its inner senses, is plainly evident from the consideration that the heavenly marriage, which is the marriage of goodness and truth, thus heaven itself, is present within every detail of the Word. In the inmost sense every detail embodies the marriage of the Lord's Divine Human with His kingdom and Church; indeed the theme in the highest sense of all is the union of the Divine Itself and the Divine Human within the Lord. These extremely holy subjects contained in every detail of the Word are a plain indication that the Word has come down from the Divine. The truth of all this may be recognized from the consideration that where good is spoken of, so too is truth, and where what is internal is spoken of, so too is what is external. Also, there are expressions which always mean good, those which always mean truth, and those which mean both - both good and truth. Or if they do not mean them directly, they are nevertheless used with reference to them or else imply them. And such reference of those expressions to good and truth or their meaning them directly shows that every detail, as has been stated, embodies the marriage of goodness and truth, which is the heavenly marriage, and that the inmost and highest sense holds the Divine marriage which exists in the Lord, thus holds the Lord Himself, within it.

[3] All this reveals itself in every part of the Word, yet not plainly except in those places where the repetition of some matter occurs that is no more than a change of words, as in the present chapter, where Reuben is dealt with,

You are my might, and the beginning of my strength.

Also,

Excelling in eminence and excelling in worth.

Here 'might' is used in reference to good, and 'strength' to truth; 'excelling in eminence' is used in reference to truth, and 'excelling in worth' to good. Likewise in the next verse regarding Reuben,

You went up to your father's bed; at that time you profaned it - he went up to my couch.

Similarly further on, where Simeon and Levi are dealt with,

Cursed be their anger, for it is fierce, and their wrath, for it is hard. I will divide them in Jacob, and will scatter them in Israel. Verse 7.

Here 'anger' means a turning away from good and 'wrath' a turning away from truth. 'Jacob' is the external aspect of the Church and 'Israel' the internal aspect of it. Then where Judah is dealt with,

Your brothers will praise you; your father's sons will bow down to you. Verse 8.

Further on,

He binds his young ass to the vine, and the foal of his she-ass to the outstanding vine; he washes his clothing in wine, and his garment in the blood of grapes. Verse 11.

Where Zebulun is dealt with,

He will dwell at the haven of the seas, and he will be at the haven of ships. Verse 13.

Where Dan is dealt with,

He will be a serpent on the road, a darting serpent on the path. Verse 17.

[4] Similar examples occur frequently in the Psalms and among the Prophets, as in Isaiah,

Babel will not be dwelt in ever again, it will not be lived in even from generation to generation. Its time is near and about to come, and its days will not be prolonged. Isaiah 13:20, 22.

In the same prophet,

Search from above in the Book of Jehovah, and read: None of these will be missing, not one will not be left longing for its mate; 1 for He has commanded with His mouth, and His Spirit has gathered them. The Same has cast the lot for them, and His hand has distributed to them by means of a measuring rod. Even for ever they will possess it, from generation to generation they will dwell in it. Isaiah 34:16-17.

More examples may be found in a thousand other places. Anyone who does not know that expressions are used in the Word to mean spiritual and celestial realities, and that some are used to refer to good but others to truth, will inevitably think that such usages are no more than repetitions that serve solely as fillers and so are in themselves meaningless. Thus it is that people who think ill of the Word also add this to the arguments they use in vilifying it. Yet utterly Divine things are concealed within those repetitions; that is to say, the heavenly marriage, which is heaven itself, and the Divine Marriage, which is the Lord Himself, are concealed in them. This [highest] sense is 'the glory' in which the Lord is present, while the literal sense is 'the cloud' in which that glory is present, Matthew 24:30; Luke 21:27. See Preface to Genesis 18, and also 5922.

Poznámky pod čarou:

1. literally, not one will be desiring the other

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