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Ezechiel 10

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1 Et vidi : et ecce in firmamento quod erat super caput cherubim, quasi lapis sapphirus, quasi species similitudinis solii, apparuit super ea.

2 Et dixit ad virum qui indutus erat lineis, et ait : Ingredere in medio rotarum quæ sunt subtus cherubim, et imple manum tuam prunis ignis quæ sunt inter cherubim, et effunde super civitatem. Ingressusque est in conspectu meo.

3 Cherubim autem stabant a dextris domus, cum ingrederetur vir, et nubes implevit atrium interius.

4 Et elevata est gloria Domini desuper cherub ad limen domus : et repleta est domus nube, et atrium repletum est splendore gloriæ Domini.

5 Et sonitus alarum cherubim audiebatur usque ad atrium exterius, quasi vox Dei omnipotentis loquentis.

6 Cumque præcepisset viro qui indutus erat lineis, dicens : Sume ignem de medio rotarum quæ sunt inter cherubim : ingressus ille stetit juxta rotam.

7 Et extendit cherub manum de medio cherubim, ad ignem qui erat inter cherubim, et sumpsit, et dedit in manus ejus qui indutus erat lineis, qui accipiens egressus est.

8 Et apparuit in cherubim similitudo manus hominis subtus pennas eorum.

9 Et vidi : et ecce quatuor rotæ juxta cherubim : rota una juxta cherub unum, et rota alia juxta cherub unum : species autem rotarum erat quasi visio lapidis chrysolithi :

10 et aspectus earum similitudo una quatuor, quasi sit rota in medio rotæ.

11 Cumque ambularent, in quatuor partes gradiebantur, et non revertebantur ambulantes : sed ad locum ad quem ire declinabat quæ prima erat, sequebantur et ceteræ, nec convertebantur.

12 Et omne corpus earum, et colla, et manus, et pennæ, et circuli, plena erant oculis in circuitu quatuor rotarum.

13 Et rotas istas vocavit volubiles, audiente me.

14 Quatuor autem facies habebat unum : facies una, facies cherub : et facies secunda, facies hominis : et in tertio facies leonis, et in quarto facies aquilæ.

15 Et elevata sunt cherubim : ipsum est animal quod videram juxta fluvium Chobar.

16 Cumque ambularent cherubim, ibant pariter et rotæ juxta ea : et cum elevarent cherubim alas suas ut exaltarentur de terra, non residebant rotæ, sed et ipsæ juxta erant.

17 Stantibus illis stabant, et cum elevatis elevabantur : spiritus enim vitæ erat in eis.

18 Et egressa est gloria Domini a limine templi, et stetit super cherubim.

19 Et elevantia cherubim alas suas, exaltata sunt a terra coram me : et illis egredientibus, rotæ quoque subsecutæ sunt : et stetit in introitu portæ domus Domini orientalis, et gloria Dei Israël erat super ea.

20 Ipsum est animal quod vidi subter Deum Israël juxta fluvium Chobar, et intellexi quia cherubim essent.

21 Quatuor vultus uni, et quatuor alæ uni : et similitudo manus hominis sub alis eorum.

22 Et similitudo vultuum eorum, ipsi vultus quos videram juxta fluvium Chobar, et intuitus eorum, et impetus singulorum ante faciem suam ingredi.

   

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Midst

  

The "midst" of something in the Bible represents the thing that is most central and most important to the spiritual state being described, the motivation that drives everything else. In general this will be something we love or feel, because at the core of things we are what we love; our loves define us.

(Odkazy: Apocalypse Revealed 44, 90, 268; Arcana Coelestia 2252, 2940, 10153, 10365, 10557, 10635, 10641)

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Arcana Coelestia # 10557

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10557. 'And his minister Joshua the son of Nun, a young man, did not move away from the midst of the tent' means Divine Truth ministering meantime in the holy things of the Church and worship in place of Moses. This is clear from the representation of 'Joshua, minister of Moses' as Divine Truth ministering in place of Moses (he is called 'the son of Nun' by virtue of what is true, and 'a young man' by virtue of what is good); and from the meaning of 'did not move away from the midst of the tent' as not ceasing meantime to minister in the holy things of the Church and worship. 'Not moving away' means not ceasing meantime, and 'the tent' means the holiness of the Word, the Church, and worship, dealt with above in 10545. In paragraph 10556 immediately above it has been stated that Moses now comes to represent the head of the Israelite nation. Consequently in order that the train of thought in the internal sense might not be broken, it happened that Joshua remained in the tent during Moses' absence. For 'Joshua' represents Divine Truth in respect of some function performed by it, such as Divine Truth engaged in conflict, 8595; Divine Truth engaged in contemplation and discernment, 10454; but here Divine Truth engaged in ministering, in the absence of Moses, which is why he is called Moses' 'minister'.

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