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Ezequiel 10

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1 Y MIRÉ, y he aquí en la expansión que había sobre la cabeza de los querubines como una piedra de zafiro, que parecía como semejanza de un trono que se mostró sobre ellos.

2 Y habló al varón vestido de lienzos, y díjole: Entra en medio de la ruedas debajo de los querubines, é hinche tus manos carbones encendidos de entre los querubines, y derrama sobre la ciudad. Y entró á vista mía.

3 Y los querubines estaban á la mano derecha de la casa cuando este varón entró; y la nube henchía el atrio de adentro.

4 Y la gloria de Jehová se levantó del querubín al umbral de la puerta; y la casa fué llena de la nube, y el atrio se llenó del resplandor de la gloria de Jehová.

5 Y el estruendo de las alas de los querubines se oía hasta el atrio de afuera, como la voz del Dios Omnipotente cuando habla.

6 Y aconteció que, como mandó al varón vestido de lienzos, diciendo: Toma fuego de entre las ruedas, de entre los querubines, él entró, y paróse entre las ruedas.

7 Y un querubín extendió su mano de entre los querubines al fuego que estaba entre los querubines, y tomó, y puso en las palmas del que estaba vestido de lienzos, el cual lo tomó y salióse.

8 Y apareció en los querubines la figura de una mano humana debajo de sus alas.

9 Y miré, y he aquí cuatro ruedas junto á los querubines, junto á cada querubín una rueda; y el aspecto de las ruedas era como el de piedra de Tarsis.

10 Cuanto al parecer de ellas, las cuatro eran de una forma, como si estuviera una en medio de otra.

11 Cuando andaban, sobre sus cuatro costados andaban: no se tornaban cuando andaban, sino que al lugar adonde se volvía el primero, en pos de él iban; ni se tornaban cuando andaban.

12 Y toda su carne, y sus costillas, y sus manos, y sus alas, y las ruedas, lleno estaba de ojos alrededor en sus cuatro ruedas.

13 A las ruedas, oyéndolo yo, se les gritaba: ­Rueda!

14 Y cada uno tenía cuatro rostros. El primer rostro era de querubín; el segundo rostro, de hombre; el tercer rostro, de león; el cuarto rostro, de águila.

15 Y levantáronse los querubines; este es el animal que vi en el río de Chebar.

16 Y cuando andaban los querubines, andaban las ruedas junto con ellos; y cuando los querubines alzaban sus alas para levantarse de la tierra, las ruedas también no se volvían de junto á ellos.

17 Cuando se paraban ellos, parábanse ellas, y cuando ellos se alzaban, alzábanse con ellos: porque el espíritu de los animales estaba en ellas.

18 Y la gloria de Jehová se salió de sobre el umbral de la casa, y paró sobre los querubines.

19 Y alzando los querubines sus alas, levantáronse de la tierra delante de mis ojos: cuando ellos salieron, también las ruedas al lado de ellos: y paráronse á la entrada de la puerta oriental de la casa de Jehová, y la gloria del Dios de Israel estaba arriba

20 Este era el animal que vi debajo del Dios de Israel en el río de Chebar; y conocí que eran querubines.

21 Cada uno tenía cuatro rostros, y cada uno cuatro alas, y figuras de manos humanas debajo de sus alas.

22 Y la figura de sus rostros era la de los rostros que vi junto al río de Chebar, su mismo parecer y su ser; cada uno caminaba en derecho de su rostro.

   

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In Leviticus 16:12, this signifies that all propitiation and expiation are from Divine Love and that everything with this love is heard and received by the Lord. (Apocalypse Explained 496[3])

In Psalm 140:10, this signifies the consequences of the pride of self-intelligence. (Apocalypse Explained 455[15])

In Isaiah 6:6, this signifies purification from Divine Love. (Apocalypse Explained 580[4])

In Ezekiel 1:13, this signifies the celestial aspects of love. (Arcana Coelestia 1042[3])

(Ссылки: Apocalypse Explained 580)

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Apocalypse Explained # 496

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496. Verse 5. And the angel took the censer and filled it from the fire of the altar, signifies the conjunction of celestial love and spiritual love. This is evident from the signification of a "censer," as being spiritual good (of which above, n. 491, and therefore also spiritual love, since all good is of love; also from the signification of "the fire of the altar," as being celestial love, for "fire" signifies in the Word love in both senses, namely, celestial love and infernal love. "The fire of the altar" signifies celestial love, because the altar of burnt-offering, upon which was the fire, was the chief representative of the worship of the Lord from that love (See above, n. 490); and because this love of the Lord is perpetual, therefore it was appointed that a fire should burn continually upon the altar, and that they should take of that fire in the censers for burning incense, which was done to represent the conjunction of celestial love with spiritual love.

[2] That a fire should burn continually upon the altar is evident from Moses:

And the fire upon the altar shall be kept burning, and shall not be put out; and the priest shall kindle wood on it every morning, and shall arrange on it the burnt-offering and he shall burn on it the fats of the peace-offerings. The fire shall be kept burning continually upon the altar, it shall not be quenched (Leviticus 6:12, 13).

This represented that the Lord's Divine love is unceasing and eternal.

[3] That they should take from the fire of the altar in the censers for burning incense see also in Moses:

Aaron shall take burning coals of fire from off the altar before Jehovah in a censer; and he shall put the incense upon the fire before Jehovah (Leviticus 16:12, 13).

And that Aaron took fire from off the altar, and put incense on it, by which expiation was made for the people (Numbers 16:46, 47).

This represented that all propitiation and expiation were from the Lord's Divine love, as also that everything that has that love in it is heard and received by the Lord; and the rising of the smoke of the incense represented also hearing and reception.

[4] And because Korah, Dathan, and Abiram and their company, took fire from the altar and burned incense, and thence their censers were sanctified:

It was commanded that after they had been swallowed up by the earth, their censers, which were of brass, should be gathered up, and the fire be scattered yonder, and the censers be beaten into plates for covering the altar (Numbers 16:36-39).

This also represented the holiness of the Lord's Divine love. And as incense-offerings were holy from the fire of the altar, so incense-offerings with strange fire were profane, therefore:

Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven, because they offered incense with strange fire (Leviticus 10:1, 2).

Incense offering from strange fire represented worship from love other than Divine, and worship from any other love is profane.

[5] These passages have been cited to make known that "the fire of the altar" signifies the Lord's Divine love, which love in heaven is called Divine celestial love and Divine spiritual love; Divine celestial love is in the Lord's celestial kingdom, and Divine spiritual love is in the Lord's spiritual kingdom. For there are two kingdoms, into which all the heavens are divided, the celestial kingdom and the spiritual kingdom; Divine celestial love constitutes the celestial kingdom, and Divine spiritual love the spiritual kingdom. (That all the heavens are divided into these two kingdoms, see in the work on Heaven and Hell n.20-28; and that these two loves constitute these two kingdoms, or all the heavens, n. 13-19.) But it must be noted that the Lord's Divine love in the heavens is called celestial and spiritual from its reception by the angels, and not from its being divided in itself; also that spiritual love springs from celestial love as an effect from its effecting cause, and as truth from good; for the good of spiritual love is in its essence the truth of the good of celestial love. For this reason these two kingdoms are conjoined with each other and are one in the Lord's sight. But this has been said for those who love to search into interior things. That "fire" signifies love in both senses will be seen confirmed from the Word in what follows.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.