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Ezekiel 10

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1 καί-C ὁράω-VBI-AAI1S καί-C ἰδού-I ἐπάνω-D ὁ- A--GSN στερέωμα-N3M-GSN ὁ- A--GSN ὑπέρ-P κεφαλή-N1--GSF ὁ- A--GPN χερουβείμ-N---GPN ὡς-C λίθος-N2--NSM σάπφειρος-N2--GSF ὁμοίωμα-N3M-NSN θρόνος-N2--GSM ἐπί-P αὐτός- D--GPM

2 καί-C εἶπον-VBI-AAI3S πρός-P ὁ- A--ASM ἀνήρ-N3--ASM ὁ- A--ASM ἐνδύω-VX--XAPASM ὁ- A--ASF στολή-N1--ASF εἰςἔρχομαι-VB--AAD2S εἰς-P ὁ- A--ASN μέσος-A1--ASN ὁ- A--GPM τροχός-N2--GPM ὁ- A--GPM ὑποκάτω-P ὁ- A--GPN χερουβείμ-N---GPN καί-C πίμπλημι-VA--AAD2S ὁ- A--APF δράξ-N3K-APF σύ- P--GS ἄνθραξ-N3K-GPM πῦρ-N3--GSN ἐκ-P μέσος-A1--GSN ὁ- A--GPN χερουβείμ-N---GPN καί-C διασκορπίζω-VA--AAD2S ἐπί-P ὁ- A--ASF πόλις-N3I-ASF καί-C εἰςἔρχομαι-VBI-AAI3S ἐνώπιον-P ἐγώ- P--GS

3 καί-C ὁ- A--NPN χερουβείμ-N---NPN ἵστημι-VXI-YAI3S ἐκ-P δεξιός-A1A-GPM ὁ- A--GSM οἶκος-N2--GSM ἐν-P ὁ- A--DSN εἰςπορεύομαι-V1--PMN ὁ- A--ASM ἀνήρ-N3--ASM καί-C ὁ- A--NSF νεφέλη-N1--NSF πίμπλημι-VAI-AAI3S ὁ- A--ASF αὐλή-N1--ASF ὁ- A--ASF ἐσώτερος-A1A-ASF

4 καί-C ἀποαἴρω-VAI-AAI3S ὁ- A--NSF δόξα-N1S-NSF κύριος-N2--GSM ἀπό-P ὁ- A--GPN χερουβείμ-N---GPN εἰς-P ὁ- A--ASN αἴθριος-A1B-ASN ὁ- A--GSM οἶκος-N2--GSM καί-C πίμπλημι-VAI-AAI3S ὁ- A--ASM οἶκος-N2--ASM ὁ- A--NSF νεφέλη-N1--NSF καί-C ὁ- A--NSF αὐλή-N1--NSF πίμπλημι-VSI-API3S ὁ- A--GSN φέγγος-N3E-GSN ὁ- A--GSF δόξα-N1S-GSF κύριος-N2--GSM

5 καί-C φωνή-N1--NSF ὁ- A--GPF πτέρυξ-N3G-GPF ὁ- A--GPN χερουβείμ-N---GPN ἀκούω-V1I-PMI3S ἕως-P ὁ- A--GSF αὐλή-N1--GSF ὁ- A--GSF ἐξώτερος-A1A-GSF ὡς-C φωνή-N1--NSF θεός-N2--GSM *σαδδαι-N---GSM λαλέω-V2--PAPGSM

6 καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSN ἐντέλλομαι-V1--PMN αὐτός- D--ASM ὁ- A--DSM ἀνήρ-N3--DSM ὁ- A--DSM ἐνδύω-VX--XAPDSM ὁ- A--ASF στολή-N1--ASF ὁ- A--ASF ἅγιος-A1A-ASF λέγω-V1--PAPNSM λαμβάνω-VB--AAD2S πῦρ-N3--ASN ἐκ-P μέσος-A1--GSN ὁ- A--GPM τροχός-N2--GPM ἐκ-P μέσος-A1--GSN ὁ- A--GPN χερουβείμ-N---GPN καί-C εἰςἔρχομαι-VBI-AAI3S καί-C ἵστημι-VHI-AAI3S ἔχω-V1--PMPNSM ὁ- A--GPM τροχός-N2--GPM

7 καί-C ἐκτείνω-VAI-AAI3S ὁ- A--ASF χείρ-N3--ASF αὐτός- D--GSM εἰς-P μέσος-A1--ASN ὁ- A--GSN πῦρ-N3--GSN ὁ- A--GSN εἰμί-V9--PAPGSN ἐν-P μέσος-A1--DSN ὁ- A--GPN χερουβείμ-N---GPN καί-C λαμβάνω-VBI-AAI3S καί-C δίδωμι-VAI-AAI3S εἰς-P ὁ- A--APF χείρ-N3--APF ὁ- A--GSM ἐνδύω-VX--XAPGSM ὁ- A--ASF στολή-N1--ASF ὁ- A--ASF ἅγιος-A1A-ASF καί-C λαμβάνω-VBI-AAI3S καί-C ἐκἔρχομαι-VBI-AAI3S

8 καί-C ὁράω-VBI-AAI1S ὁ- A--APN χερουβείμ-N---APN ὁμοίωμα-N3M-NSN χείρ-N3--GPF ἄνθρωπος-N2--GPM ὑποκάτωθεν-D ὁ- A--GPF πτέρυξ-N3G-GPF αὐτός- D--GPN

9 καί-C ὁράω-VBI-AAI1S καί-C ἰδού-I τροχός-N2--NPM τέσσαρες-A3--NPM ἵστημι-VXI-YAI3S ἔχω-V1--PMPNPM ὁ- A--GPN χερουβείμ-N---GPN τροχός-N2--NSM εἷς-A3--NSM ἔχω-V1--PMPNSM χερουβ-N---GSN εἷς-A3--GSN καί-C ὁ- A--NSF ὄψις-N3I-NSF ὁ- A--GPM τροχός-N2--GPM ὡς-C ὄψις-N3I-NSF λίθος-N2--GSM ἄνθραξ-N3K-GPM

10 καί-C ὁ- A--NSF ὄψις-N3I-NSF αὐτός- D--GPM ὁμοίωμα-N3M-NSN εἷς-A3--NSN ὁ- A--DPN τέσσαρες-A3--DPN ὅς- --ASM τρόπος-N2--ASM ὅταν-D εἰμί-V9--PAS3S τροχός-N2--NSM ἐν-P μέσος-A1--DSN τροχός-N2--GSM

11 ἐν-P ὁ- A--DSN πορεύομαι-V1--PMN αὐτός- D--APN εἰς-P ὁ- A--APN τέσσαρες-A3--APN μέρος-N3E-APN αὐτός- D--GPM πορεύομαι-V1I-IMI3P οὐ-D ἐπιστρέφω-V1I-IAI3P ἐν-P ὁ- A--DSN πορεύομαι-V1--PMN αὐτός- D--APN ὅτι-C εἰς-P ὅς- --ASM ἄν-X τόπος-N2--ASM ἐπιβλέπω-VAI-AAI3S ὁ- A--NSF ἀρχή-N1--NSF ὁ- A--NSF εἷς-A1A-NSF πορεύομαι-V1I-IMI3P καί-C οὐ-D ἐπιστρέφω-V1I-IAI3P ἐν-P ὁ- A--DSN πορεύομαι-V1--PMN αὐτός- D--APN

12 καί-C ὁ- A--NPM νῶτος-N2--NPM αὐτός- D--GPM καί-C ὁ- A--NPF χείρ-N3--NPF αὐτός- D--GPM καί-C ὁ- A--NPF πτέρυξ-N3G-NPF αὐτός- D--GPM καί-C ὁ- A--NPM τροχός-N2--NPM πλήρης-A3H-NPM ὀφθαλμός-N2--GPM κυκλόθεν-D ὁ- A--DPM τέσσαρες-A3--DPM τροχός-N2--DPM αὐτός- D--GPM

13 ὁ- A--DPM δέ-X τροχός-N2--DPM οὗτος- D--DPM ἐπικαλέω-VCI-API3S *γελγελ-N---NS ἀκούω-V1--PAPGSM ἐγώ- P--GS

15 καί-C αἴρω-VAI-AAI3P ὁ- A--NPN χερουβείμ-N---NPN οὗτος- D--NSN ὁ- A--NSN ζῷον-N2N-NSN ὅς- --ASN ὁράω-VBI-AAI1S ἐπί-P ὁ- A--GSM ποταμός-N2--GSM ὁ- A--GSM *χοβαρ-N---GS

16 καί-C ἐν-P ὁ- A--DSN πορεύομαι-V1--PMN ὁ- A--APN χερουβείμ-N---APN πορεύομαι-V1I-IMI3P ὁ- A--NPM τροχός-N2--NPM καί-C οὗτος- D--NPM ἔχω-V1--PMPNPM αὐτός- D--GPM καί-C ἐν-P ὁ- A--DSN ἐκαἴρω-V1--PAN ὁ- A--APN χερουβείμ-N---APN ὁ- A--APF πτέρυξ-N3G-APF αὐτός- D--GPN ὁ- A--GSN μετεωρίζω-V1--PMN ἀπό-P ὁ- A--GSF γῆ-N1--GSF οὐ-D ἐπιστρέφω-V1I-IAI3P ὁ- A--NPM τροχός-N2--NPM αὐτός- D--GPN

17 ἐν-P ὁ- A--DSN ἵστημι-VXI-XAN αὐτός- D--APN ἵστημι-VXI-YAI3P καί-C ἐν-P ὁ- A--DSN μετεωρίζω-V1--PMN αὐτός- D--APN μετεωρίζω-V1I-IMI3P μετά-P αὐτός- D--GPN διότι-C πνεῦμα-N3M-NSN ζωή-N1--GSF ἐν-P αὐτός- D--DPN εἰμί-V9--IAI3S

18 καί-C ἐκἔρχομαι-VBI-AAI3S δόξα-N1S-NSF κύριος-N2--GSM ἀπό-P ὁ- A--GSM οἶκος-N2--GSM καί-C ἐπιβαίνω-VZI-AAI3S ἐπί-P ὁ- A--APN χερουβείμ-N---APN

19 καί-C ἀναλαμβάνω-VBI-AAI3P ὁ- A--NPN χερουβείμ-N---NPN ὁ- A--APF πτέρυξ-N3G-APF αὐτός- D--GPN καί-C μετεωρίζω-VSI-API3P ἀπό-P ὁ- A--GSF γῆ-N1--GSF ἐνώπιον-P ἐγώ- P--GS ἐν-P ὁ- A--DSN ἐκἔρχομαι-VB--AAN αὐτός- D--APN καί-C ὁ- A--NPM τροχός-N2--NPM ἔχω-V1--PMPNPM αὐτός- D--GPM καί-C ἵστημι-VAI-AAI3P ἐπί-P ὁ- A--APN πρόθυρον-N2N-APN ὁ- A--GSF πύλη-N1--GSF οἶκος-N2--GSM κύριος-N2--GSM ὁ- A--GSF ἀπέναντι-D καί-C δόξα-N1S-NSF θεός-N2--GSM *ἰσραήλ-N---GSM εἰμί-V9--IAI3S ἐπί-P αὐτός- D--GPN ὑπεράνω-D

20 οὗτος- D--NSN ὁ- A--NSN ζῷον-N2N-NSN εἰμί-V9--PAI3S ὅς- --ASN ὁράω-VBI-AAI1S ὑποκάτω-P θεός-N2--GSM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--GSM ποταμός-N2--GSM ὁ- A--GSM *χοβαρ-N---GS καί-C γιγνώσκω-VZI-AAI1S ὅτι-C χερουβείμ-N---NPN εἰμί-V9--PAI3S

21 τέσσαρες-A3--NPN πρόσωπον-N2N-NPN ὁ- A--DSN εἷς-A3--DSN καί-C ὀκτώ-M πτέρυξ-N3G-NPF ὁ- A--DSN εἷς-A3--DSN καί-C ὁμοίωμα-N3M-NSN χείρ-N3--GPF ἄνθρωπος-N2--GSM ὑποκάτωθεν-D ὁ- A--GPF πτέρυξ-N3G-GPF αὐτός- D--GPN

22 καί-C ὁμοίωσις-N3I-NSF ὁ- A--GPN πρόσωπον-N2N-GPN αὐτός- D--GPN οὗτος- D--NPN ὁ- A--NPN πρόσωπον-N2N-NPN εἰμί-V9--PAI3S ὅς- --APN ὁράω-VBI-AAI1S ὑποκάτω-P ὁ- A--GSF δόξα-N1S-GSF θεός-N2--GSM *ἰσραήλ-N---GSM ἐπί-P ὁ- A--GSM ποταμός-N2--GSM ὁ- A--GSM *χοβαρ-N---GS καί-C αὐτός- D--NPN ἕκαστος-A1--NSN κατά-P πρόσωπον-N2N-ASN αὐτός- D--GPN πορεύομαι-V1I-IMI3P

   

From Swedenborg's Works

 

True Christian Religion #260

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260. It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. For it does no harm for the literal sense to be understood differently by different people; but harm is done, if a person introduces falsities which are in opposition to the Divine truths, and this is only done by those who have convinced themselves of false ideas. This is what does violence to the Word. The literal sense acts as a protection to prevent this happening, and this occurs with those whose religion has given them false ideas, but who have not convinced themselves of these falsities. The literal sense of the Word acting as a protection is what is meant by cherubim in the Word, and it is there described by them. This protection is meant by the cherubim which were placed at the entrance to the garden of Eden after Adam and his wife were expelled from it. We read of these:

When Jehovah God had cast out the man, He made cherubim to dwell on the east of the garden of Eden, and the flame of a sword turning this way and that, to guard the way to the tree of life, Genesis 3:23-24.

[2] No one can know what this means, unless he knows the meaning of cherubim, of the garden of Eden and the tree of life in it; and also of the flame of a sword turning this way and that. These details have been explained in the section dealing with this chapter in ARCANA CAELESTIA, published in London. This shows that cherubim mean protection, the way to the tree of life means the approach to the Lord, which people make by means of the truths of the spiritual sense of the Word; the flame of a sword turning means Divine truth at the outermost level, which resembles the Word in its literal sense, in being capable of being twisted like this. The meaning of the cherubim made of gold placed on the two ends of the mercy-seat, which was above the ark in the tabernacle (Exodus 25:18-21), is similar. The ark meant the Word, because the Ten Commandments contained in it were the rudiments of the Word; the cherubim there meant protection, which is why the Lord spoke with Moses from between them (Exodus 25:22; 37:9; Numbers 7:89). He spoke in the natural sense, for He does not speak with man except in fulness, and in the literal sense Divine truth is in its fulness (214-224 above). Nor was anything else meant by the cherubim on the hangings of the tabernacle and on the veil (Exodus 26:1, 31). For the hangings and veils of the tabernacle meant the outermost of heaven and the church, and so also of the Word (220 above). Likewise the cherubim carved on the walls and the doors of the temple at Jerusalem (1 Kings 6:29, 32, 35; 221 above); and equally the cherubim in the new temple (Ezekiel 41:18-20).

[3] Since cherubim meant protection to prevent the Lord, heaven and Divine truth as it is inwardly in the Word, being directly approached, but only indirectly through the outermost, this is why it is said of the king of Tyre:

You who set the seal on your measured space, full of wisdom and perfect in beauty, you were in Eden the garden. Every kind of precious stone was your covering. You, cherub, were the expanse of the covering. I have destroyed you, cherub who cover, in the midst of the stones of fire, Ezekiel 28:12-14, 16.

Tyre means the church as regards its knowledge of truth and good, and so the king of Tyre means the Word, which is the place and source of that knowledge. It is obvious that in this passage the king means the Word at the outermost level, and cherub means protection, for it says 'You who set the seal on your measured space; every kind of precious stone was your covering; you, cherub, were the expanse of the covering' as well as 'cherub who cover'. The precious stones which are also named there mean the contents of the literal sense (217-218 above).

Because cherubim mean the Word at the outermost level and also its protection, it is said in the Psalms of David:

Jehovah tilted the heavens and came down, and rode upon a cherub, Psalms 18:9-10.

Shepherd of Israel, who sits upon the cherubim, shine forth, Psalms 80:1. Jehovah that sits upon the cherubim, Psalms 99:1.

Riding on the cherubim or sitting on them means the outermost sense of the Word. The Divine truth in the Word and its nature are described by the four creatures, which are also called cherubim (in Ezekiel, chapters 1, 9-10); and also by the four creatures in the midst of the throne and beside the throne (Revelation 4:6ff). (See Apocalypse Revealed published by me at Amsterdam, 239, 275, 3-14.)

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

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