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Ezechiele 1

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1 OR avvenne, nell’anno trentesimo, nel quinto giorno del quarto mese, che essendo io sopra il fiume Chebar, fra quelli ch’erano stati menati in cattività, i cieli furono aperti, ed io vidi delle visioni di Dio.

2 Nel quinto giorno di quel mese di quell’anno, ch’era il quinto della cattività del re Gioiachin,

3 la parola del Signore fu d’una maniera singolare indirizzata ad Ezechiele, figliuolo di Buzi, sacerdote, nel paese de’ Caldei, in sul fiume Chebar; e la mano del Signore fu quivi sopra lui.

4 Io adunque vidi, ed ecco un vento tempestoso, che veniva dal Settentrione, ed una grossa nuvola, ed un fuoco avviluppato, intorno al quale vi era uno splendore; e di mezzo di quel fuoco appariva come la sembianza di fin rame scintillante.

5 Di mezzo di quello ancora appariva la sembianza di quattro animali. E tale era la lor forma: aveano sembianza d’uomini;

6 ed aveano ciascuno quattro facce, e quattro ali.

7 Ed i lor piedi eran diritti, e la pianta de’ lor piedi era come la pianta del piè d’un vitello; ed erano sfavillanti, quale è il colore del rame forbito.

8 Ed aveano delle mani d’uomo di sotto alle loro ali, ne’ quattro lor lati; e tutti e quattro aveano le lor facce, e le loro ali.

9 Le loro ali si accompagnavano l’una l’altra; essi non si volgevano camminando; ciascuno camminava diritto davanti a sè.

10 Ora, quant’è alla sembianza delle lor facce, tutti e quattro aveano una faccia d’uomo, ed una faccia di leone, a destra; parimente tutti e quattro aveano una faccia di bue, e una faccia d’aquila, a sinistra.

11 E le lor facce, e le loro ali, erano divise di sopra; ciascuno avea due ali che si accompagnavano l’una l’altra, e due altre che coprivano i lor corpi.

12 E ciascun d’essi camminava diritto davanti a sè; camminavano dovunque lo spirito si moveva; mentre camminavano, non si volgevano qua e là.

13 E quant’è alla sembianza degli animali, il loro aspetto somigliava delle brace di fuoco; ardevano in vista, come fiaccole; quel fuoco andava attorno per mezzo gli animali, dava uno splendore, e del fuoco usciva un folgore.

14 E gli animali correvano, e ritornavano, come un folgore in vista.

15 E, come io ebbi veduti gli animali, ecco una ruota in terra, presso a ciascun animale, dalle quattro lor facce.

16 L’aspetto delle ruote, e il lor lavoro, era simile al color d’un grisolito; e tutte e quattro aveano una medesima sembianza; e il loro aspetto, e il lor lavoro era come se una ruota fosse stata in mezzo di un’altra ruota.

17 Quando si movevano, si movevano tutte e quattro, ciascuna dal suo lato; elleno non si volgevano qua e là, movendosi.

18 E quant’è a’ lor cerchi, erano alti spaventevolmente; e tutti e quattro erano pieni d’occhi d’ogn’intorno.

19 E quando gli animali camminavano, le ruote si movevano allato a loro; e quando gli animali si alzavano da terra, le ruote parimente si alzavano.

20 Dovunque lo spirito si moveva, si movevano anch’essi; e le ruote si alzavano allato a quelli; perciocchè lo spirito degli animali era nelle ruote.

21 Quando quelli camminavano, le ruote altresì si movevano; quando quelli si fermavano, le ruote altresì si fermavano; e quando si alzavano da terra, le ruote altresì si alzavano da terra, allato ad essi; perciocchè lo spirito degli animali era nelle ruote.

22 E la sembianza di ciò ch’era di sopra alle teste degli animali era d’una distesa del cielo, simile a cristallo in vista, molto spaventevole; ed era distesa di sopra alle lor teste.

23 E sotto alla distesa erano le loro ali diritte, l’una di rincontro all’altra; ciascuno ne avea due altre che gli coprivano il corpo.

24 Ed io udii il suono delle loro ali, mentre camminavano; ed era simile al suono di grandi acque, alla voce dell’Onnipotente; la voce della lor favella era come il romore di un campo; quando si fermavano, bassavano le loro ali;

25 e quando si fermavano, e bassavano le loro ali, vi era una voce, che veniva d’in su la distesa, ch’era sopra le lor teste.

26 E di sopra alla distesa, ch’era sopra le lor teste, vi era la sembianza di un trono, simile in vista ad una pietra di zaffiro, e in su la sembianza del trono vi era una sembianza come della figura di un uomo che sedeva sopra esso.

27 Poi vidi come un color di rame scintillante, simile in vista a fuoco, indentro di quella sembianza di trono, d’ogn’intorno, dalla sembianza de’ lombi di quell’uomo in su; parimente, dalla sembianza dei suoi lombi in giù, vidi come un’apparenza di fuoco, intorno al quale vi era uno splendore.

28 L’aspetto di quello splendore d’ogn’intorno era simile all’aspetto dell’arco, che è nella nuvola in giorno di pioggia. Questo fu l’aspetto della somiglianza della gloria del Signore; la quale come io ebbi veduta, caddi sopra la mia faccia, e udii la voce d’uno che parlava.


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

From Swedenborg's Works

 

Apocalypse Revealed #239

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239. And in the midst of the throne, and around the throne, were four living creatures. This symbolizes the Word of the Lord from the firsts of it in its lasts, and its protections.

I know people will be surprised at my saying that the four living creatures symbolize the Word. This is nevertheless their symbolic meaning, as we will later show.

The four living creatures here are the same as the cherubim in Ezekiel. In chapter 1 there they are called likewise living creatures, but cherubim in chapter 10, and they were, as here, a lion, an ox, a human being, and an eagle. 1

In the Hebrew there they are called hayyoth, 2 a word which indeed means creatures, but one derived from hayyoh, 3 meaning life, from which the name of Adam's wife, Hawwah, 4 also was derived (Genesis 3:20). In Ezekiel a creature is also called hayyah, so that these creatures can be called living ones.

It does not matter that the Word is described by creatures, since the Lord Himself is sometimes called in the Word a lion, and often a lamb, and people possessing charity from the Lord are called sheep. Moreover, an understanding of the Word, too, is in subsequent chapters called a horse.

It is apparent that these living creatures or cherubim symbolize the Word from the fact that they were seen in the midst of the throne and around the throne. The Lord was in the midst of the throne, and because the Lord embodies the Word, it could not appear elsewhere. They were also seen around the throne, because they were seen in the angelic heaven, where the Word exists also.

[2] The fact that cherubim symbolize the Word and its protection is something we showed in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 97, , where we said the following:

...the literal sense of the Word is a protection for the genuine truths which lie within; and the protection consists in the fact that the literal sense can be turned this way or that, (or) explained in accordance with one's comprehension, and yet without harming or violating the Word's inner meaning. For it does no harm for the literal sense to be interpreted differently by different people. But harm is done if the Divine truths that lie within are distorted, for this does violence to the Word.

The literal sense protects this from happening, and it does so in the case of people caught up in falsities derived from their religion, who do not defend those falsities; for they do not inflict any violence.

This protection is symbolized by the cherubim and also described by them in the Word. The same protection is symbolized by the cherubim which, after Adam and his wife were cast out of the Garden of Eden, were placed at its entrance, regarding which we read the following:

(When) Jehovah God... drove out the man..., He caused cherubim to dwell at the east of the Garden of Eden, and a flaming sword which turned every way, to guard the way to the tree of life. (Genesis 3:23-24)

The cherubim symbolize a protection. The way to the tree of life symbolizes an entryway to the Lord, which people have through the Word. The flaming sword which turned every way symbolizes Divine truth in outmost expressions, which is like the Word in its literal sense, which can (as we said) be turned in the way stated.

[3] The cherubim of gold positioned on either end of the mercy seat which was on top of the ark (Exodus 25:18-21) have the same meaning. Because this is what the cherubim symbolized, therefore Jehovah spoke with Moses from between them (Exodus 25:22; 30:6, 36, Numbers 7:89)....

This, too, was what the cherubim on the curtains of the Tabernacle and on the veil in it symbolized (Exodus 26:1, 31). For the curtains and veils of the Tabernacle represented the outmost elements of heaven and the church, thus also the outmost expressions of the Word.

This was also what the cherubim inside the temple at Jerusalem symbolized (1 Kings 6:23-28), and what the cherubim carved on the walls and doors of the temple symbolized (1 Kings 6:29, 32, 35). Likewise the cherubim in the new temple (Ezekiel 41:18-20)....

[4] Since cherubim symbolized a protection to prevent a direct approach to the Lord and heaven and to Divine truth such as it is inwardly in the Word, so that people must approach indirectly through its outward expressions, therefore the following is said of the king of Tyre:

You, the seal of the measure, full of wisdom and perfect in beauty, were in Eden, the garden...; every precious stone was your covering... You were the cherub, the spreader of a covering... I destroyed you, O covering cherub, in the midst of fiery stones. (Ezekiel 28:12-14, 16)

Tyre symbolizes the church in respect to its concepts of truth and goodness, and therefore its king symbolizes the Word where those concepts are found and from which they are drawn. It is apparent that here he symbolizes the Word in its outmost expression, which is its literal meaning, and the cherub, its protection, for the passage says, "You, the seal of the measure," "every precious stone was your covering," "You were the cherub, the spreader of a covering." The precious stones mentioned here as well symbolize the truths in the Word's literal sense (no. 231).

[5] Since cherubim symbolize Divine truth in outmost expressions as a protection, therefore we are told in the book of Psalms:

...O Shepherd of Israel..., You who sit upon the cherubim, shine forth! (Psalms 80:1)

Jehovah..., sitting upon the cherubim. (Psalms 99:1)

(Jehovah) bowed the heavens and came down... And He rode upon cherubim... (Psalms 18:9-10)

To ride upon cherubim, to sit on them and be seated on them is to do so upon the outmost meaning of the Word.

The Divine truth in the Word and its character is described by cherubim in the first, ninth and tenth chapters in Ezekiel. But inasmuch as no one can know what the particulars of their description symbolize except one to whom the spiritual meaning has been disclosed, and inasmuch as this meaning has been disclosed to me, we will relate briefly what is symbolized by each of the particulars mentioned regarding the four creatures or cherubim in the first chapter in Ezekiel. They are as follows:

[6] The outward Divine atmosphere of the Word is described in verse 4.

It is represented as human in verse 5; as conjoined with spiritual and celestial qualities in verse 6.

The character of the natural component of the Word is described in verse 7.

The character of the spiritual and celestial components of the Word conjoined with the natural one, in verses 8-9.

The Divine love of the celestial, spiritual and natural goodness and truth present in it, separately and together, in verses 10-11.

Their looking to a single end, in verse 12.

The atmosphere of the Word emanating from the Lord's Divine goodness and truth, which give the Word life, in verses 13-14.

The doctrine of goodness and truth present in the Word and emanating from the Word, in verses 15-21.

The Lord's Divinity transcending it and present in it, in verses 22-23; and emanating from it, in verses 24-25.

The Lord's transcending the heavens, in verse 26.

His possessing Divine love and wisdom, in verses 27-28.

These are the symbolic meanings in summary form.

Footnotes:

1. See Ezekiel 1:10; 10:14, 22.

2. חַיּוֹת

3. חָיָה

4. חַוָּה

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.