The Bible

 

Ezechiele 10

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1 POI riguardai, ed ecco, sopra la distesa ch’era sopra il capo dei Cherubini, vi era come una pietra di zaffiro, simigliante in vista ad un trono, il quale appariva sopra loro.

2 E colui che sedeva sopra il trono disse all’uomo ch’era vestito di panni lini: Entra per mezzo le ruote, di sotto a’ Cherubini, ed empiti le pugna di brace di fuoco, d’infra i Cherubini, e spargile sopra la città. Ed egli vi entrò nel mio cospetto.

3 Ed i Cherubini erano fermi dal lato destro della Casa, quando quell’uomo entrò là; e la nuvola riempiè il cortile di dentro.

4 Poi la gloria del Signore si levò d’in su i Cherubini, traendo verso la soglia della Casa; e la Casa fu ripiena della nuvola; e il cortile fu ripieno dello splendor della gloria del Signore.

5 Ed il suono dell’ali de’ Cherubini si udiva fino al cortile di fuori, simile alla voce dell’Iddio onnipotente, quando egli parla.

6 Ora, quando colui ebbe comandato all’uomo vestito di panni lini, dicendo: Prendi del fuoco di mezzo delle ruote, d’infra i Cherubini, egli venne, e si fermò presso ad una delle ruote.

7 E l’uno de’ Cherubini distese la sua mano, d’infra i Cherubini, verso il fuoco, ch’era per mezzo i Cherubini, e ne prese, e lo diede nelle pugna di colui ch’era vestito di panni lini; il quale lo pigliò, ed uscì fuori.

8 Or ne’ Cherubini appariva una figura d’una man d’uomo, sotto alle loro ali.

9 Ed io riguardai, ed ecco quattro ruote allato a’ Cherubini, ciascuna ruota allato a ciascun Cherubino; e le ruote rassomigliavano in vista al color della pietra del grisolito.

10 E quant’è alla lor sembianza, tutte e quattro erano d’una medesima sembianza; come se una ruota fosse stata in mezzo d’un’altra ruota.

11 Quando si movevano, si movevano tutte e quattro, ciascuna dal lato suo; e movendosi, non si volgevano qua e là; anzi là dove si volgeva il capo, esse si volgevano dietro a lui; movendosi, non si volgevano qua e là.

12 Vi era eziandio tutta la carne de’ Cherubini, e i lor dossi, e le lor mani, e le loro ali; e quant’è alle ruote, le lor quattro ruote erano piene d’occhi d’ogn’intorno.

13 E fu gridato alle ruote, udente me: O ruote.

14 E ciascun Cherubino avea quattro facce; la prima faccia era faccia di Cherubino; la seconda, faccia d’uomo; la terza, faccia di leone; e la quarta, faccia d’aquila.

15 E i Cherubini si alzarono. Questi erano i medesimi animali, che io avea veduti presso al fiume Chebar.

16 E quando i Cherubini camminavano, le ruote ancora si movevano allato a loro; e quando i Cherubini alzavano le loro ali, per elevarsi da terra, le ruote ancora non si rivolgevano d’appresso a loro.

17 Quando quelli si fermavano, le ruote altresì si fermavano; quando essi si alzavano, le ruote si alzavano insieme con loro; perciocchè lo spirito degli animali era in esse.

18 Poi la gloria del Signore si partì d’in su la soglia della Casa, stando sopra i Cherubini.

19 E i Cherubini, uscendo fuori, alzarono le loro ali, e si elevarono da terra nel mio cospetto; e le ruote si elevarono parimente con loro; e quelli si fermarono all’entrata della porta orientale, della Casa del Signore; e la gloria dell’Iddio d’Israele era al disopra di loro.

20 Questi erano gli stessi animali, che io avea veduti sotto l’Iddio d’Israele, presso al fiume Chebar; ed io riconobbi che erano Cherubini.

21 Ciascun di loro avea quattro facce e quattro ali; ed aveano sotto alle loro ali una sembianza di mani d’uomo.

22 E quant’è alla sembianza delle lor facce, erano le medesime, che io avea vedute presso al fiume Chebar; erano i medesimi aspetti di quelli anzi i Cherubini erano gli stessi; ciascuno camminava diritto davanti a sè.

   


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

 

Arcana Coelestia #3720

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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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