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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 # 9506

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9506. 'And you shall make a mercy-seat from pure gold' means the hearing and reception of all things that belong to worship arising from the good of love. This is clear from the meaning of 'the mercy-seat' as the cleansing from evils or forgiveness of sins, consequently the hearing and reception of all things that belong to worship, dealt with below; and from the meaning of 'gold' as the good of love, dealt with in 113, 1551, 1552, 5658, 6914. The truth that 'the mercy-seat' means the cleansing from evils and forgiveness of sins is clear from those places in the Word where propitiation or expiation is referred to. 1 The reason why the hearing and reception of all things belonging to worship is also meant is that only those who have made propitiation or expiation, that is, been cleansed from evils, are heard by the Lord and have their worship accepted by Him; it does not happen with those who are steeped in evils, that is, have not made expiation or propitiation. Therefore also Aaron was not allowed to approach the mercy-seat until he had been cleansed and had made propitiation for himself and the people.

[2] The truth that 'the mercy-seat' consequently means the hearing and reception of all things that belong to worship is also clear from the consideration that Jehovah spoke to Moses over the mercy-seat between the cherubs. The reason why worship arising from the good of love is that which is received is that no one is allowed to enter heaven and so approach the Lord other than a person who is governed by good, that is to say, by the good of love to the Lord and the good of charity towards the neighbour, see 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274; no one else is heard nor can anyone else's worship be received. This also explains why there were cherubs over the mercy-seat; for watchfulness and providence are meant by 'the cherubs', guarding against access to the Lord except through the good of love, that is, guarding against entrance into heaven by any apart from those who are governed by good, and also guarding against those in hell gaining access to the inhabitants of heaven and doing them harm. All this shows what was meant by the presence of the mercy-seat over the ark and by that of the cherubs over the mercy-seat, and by the fact that the mercy-seat and the cherubs too were made from pure gold; for 'gold' means the good of love, and 'the ark' heaven where the Lord is.

[3] The truth that 'the mercy-seat' means the cleansing from evils, and so the forgiveness of sins, is clear from places in the Word where 'propitiation' or 'expiation' 2 is referred to, as in David,

O Jehovah, expiate our sins for Your name's sake. Psalms 79:9.

In the same author,

He, being merciful, has expiated iniquity. Psalms 78:38.

In the same author,

You will expiate me with hyssop and I shall become clean; You will wash me and I shall be made whiter than snow. Psalms 51:7.

In Isaiah,

Evil will come upon you, which you will not know how to ward off; calamity will befall you, which you will not be able to expiate. Isaiah 47:11.

And in Moses,

Sing, O nations, the people of Him who will avenge the blood of His servants, and will expiate His land, His people. Deuteronomy 32:43.

[4] Expiations were effected by means of sacrifices; and it says that when they were offered the priest would expiate him from sin, and he would be pardoned, 3 Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. Expiation was also effected by 'silver', Exodus 30:16; Psalms 49:7. Hence also the day of expiations 4 before the feast of tabernacles, Leviticus 23:27-32. But it should be recognized that none of those expiations constituted a real cleansing from evils or forgiveness of sins; it only represented it. For every religious observance among the Israelite and Jewish nation was merely representative of the Lord, His kingdom and Church, and such realities as belong to heaven and the Church. How representations brought such realities to angels' awareness in heaven, see 9229.

[5] Since the cleansing from evils and forgiveness of sins was meant by 'the mercy-seat', the hearing and reception of all things that belonged to worship was also meant; for one who has been cleansed from evils is heard and his worship is received. This was represented by Jehovah's speaking above the mercy-seat to Moses and His commanding what the children of Israel should do, as is clear from verse 22 of the present chapter, where it says,

And I will meet with you there, and I will speak to you from above the mercy-seat, from between the two cherubs which are over the ark of the Testimony, [declaring] everything that I shall command you for the children of Israel.

The like occurs elsewhere,

Whenever Moses spoke to Jehovah he heard the voice speaking from above the mercy-seat that was over the ark of the Testimony, from between the two cherubs. Numbers 7:89.

The fact that a person was heard and his worship was received when he had been cleansed from evils was represented by Aaron's not going into the holy place within the veil before the mercy-seat unless he had first made expiation for himself and the people, by ceremonial washing, sacrifices, incense, and blood, as stated in Leviticus 16:2-16, which concludes,

In this way he shall expiate the holy place from the uncleannesses of the children of Israel, and from their transgressions in regard of all their sins.

It also says in verse 2 that Jehovah would appear at the mercy-seat 'in the cloud', meaning in Divine Truth adjusted to people's ability to receive and understand it, such as the Word is in the sense of the letter, 4060, 4391, 5922, 6343 (end), 6752, 8106, 8443, 8781.

Poznámky pod čarou:

1. The Latin word propitiatorium rendered the mercy-seat may be translated more literally as the place of propitiation.

2. The Hebrew verb behind expiate, used in an uncommon way in the following quotations, means cover over. The Latin verb generally means atone for or purify what is defiled.

3. i.e. the priest shall make atonement for the person's sin, and the person will stand forgiven

4. Generally known as the day of atonement

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