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Ezequiel 10

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1 Depois olhei, e eis que no firmamento que estava por cima da cabeça dos querubins, apareceu sobre eles uma como pedra de safira, semelhante em forma a um trono.

2 E falou ao homem vestido de linho, dizendo: Vai por entre as rodas giradoras, até debaixo do querubim, enche as tuas mãos de brasas acesas dentre os querubins, e espalha-as sobre a cidade. E ele entrou à minha vista.

3 E os querubins estavam de pé ao lado direito da casa, quando entrou o homem; e uma nuvem encheu o átrio interior.

4 Então se levantou a glória do Senhor de sobre o querubim, e passou para a entrada da casa; e encheu-se a casa duma nuvem, e o átrio se encheu do resplendor da glória do Senhor.

5 E o ruído das asas dos querubins se ouvia até o átrio exterior, como a voz do Deus Todo-Poderoso, quando fala.

6 Sucedeu pois que, dando ele ordem ao homem vestido de linho, dizendo: Toma fogo dentre as rodas, dentre os querubins, entrou ele, e pôs-se junto a uma roda.

7 Então estendeu um querubim a sua mão de entre os querubins para o fogo que estava entre os querubins; e tomou dele e o pôs nas mãos do que estava vestido de linho, o qual o tomou, e saiu.

8 E apareceu nos querubins uma semelhança de mão de homem debaixo das suas asas.

9 Então olhei, e eis quatro rodas junto aos querubins, uma roda junto a um querubim, e outra roda junto a outro querubim; e o aspecto das rodas era como o brilho de pedra de crisólita.

10 E, quanto ao seu aspecto, as quatro tinham a mesma semelhança, como se estivesse uma roda no meio doutra roda.

11 Andando elas, iam em qualquer das quatro direções sem se virarem quando andavam, mas para o lugar para onde olhava a cabeça, para esse andavam; não se viravam quando andavam.

12 E todo o seu corpo, as suas costas, as suas mãos, as suas asas, e as rodas que os quatro tinham, estavam cheias de olhos em redor.

13 E, quanto às rodas, elas foram chamadas rodas giradoras, ouvindo-o eu.

14 E cada um tinha quatro rostos: o primeiro rosto era rosto de querubim, o segundo era rosto de homem, o terceiro era rosto de leão, e o quarto era rosto de águia.

15 E os querubins se elevaram ao alto. Eles são os mesmos seres viventes que vi junto ao rio Quebar.

16 E quando os querubins andavam, andavam as rodas ao lado deles; e quando os querubins levantavam as suas asas, para se elevarem da terra, também as rodas não se separavam do lado deles.

17 Quando aqueles paravam, paravam estas; e quando aqueles se elevavam, estas se elevavam com eles; pois o espírito do ser vivente estava nelas.

18 Então saiu a glória do Senhor de sobre a entrada da casa, e parou sobre os querubins.

19 E os querubins alçaram as suas asas, e se elevaram da terra à minha vista, quando saíram, acompanhados pelas rodas ao lado deles; e pararam à entrada da porta oriental da casa do Senhor, e a glória do Deus de Israel estava em cima sobre eles.

20 São estes os seres viventes que vi debaixo do Deus de Israel, junto ao rio Quebar; e percebi que eram querubins.

21 Cada um tinha quatro rostos e cada um quatro asas; e debaixo das suas asas havia a semelhança de mãos de homem.

22 E a semelhança dos seus rostos era a dos rostos que eu tinha visto junto ao rio Quebar; tinham a mesma aparência, eram eles mesmos; cada um andava em linha reta para a frente.

   

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Apocalypse Explained #153

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153. And His feet like burnished brass, signifies the ultimate of Divine order, which is the natural, full of Divine love, as is evident from what is said and shown above n. 69, where similar words occur. As what is written to the angel of this church treats of the internal of the church, which is spiritual, and its external, which is natural, that they must make one (See above, n. 150), so it is prefaced by these things respecting the Lord, from whom is everything of the church, "These things saith the Son of God, that hath His eyes as a flame of fire, and His feet like unto burnished brass;" for in respect to man, "eyes" signify the internal, which is spiritual, and "feet" the external, which is natural; but in respect to the Lord, "eyes" and "feet" signify the Divine things from which are the internal and external with man.

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

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Apocalypse Explained #150

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150. Verse 18. And to the angel of the church in Thyatira write, signifies those of the church with whom the internal and the external, or the spiritual and natural man, make one. This is evident from what is written to this angel understood in the internal sense, which treats of the conjunction of the internal or spiritual man with the external or natural man, or concerning those of the church in whom these are conjoined. In every man there is an internal and an external; his internal is what is called the spiritual man, the external what is called the natural man. When man is born, the external or natural man is first opened; and afterwards, as he grows up and is perfected in intelligence and wisdom, the internal or spiritual man is opened. The external or natural man is opened by such things as man derives from the world, while the internal or spiritual man is opened by such things as he derives from heaven; for the external or natural man is formed for receiving such things as are in the world, but the internal or spiritual man for receiving such things as are in heaven. The things in the world, for receiving which the external or natural man is formed, have reference, in general, to all things of civil and moral life; while the things in heaven, for receiving which the internal or spiritual man is formed, have reference, in general, to all things of love and faith.

[2] Since there are these two in man, and each separately must be opened by means proper to it, it is clear that unless the internal is opened by its proper means man continues merely natural, and his internal in that case is closed. But those with whom the internal is closed are not men of the church; for the church with man is formed through communication with heaven: and there is no communication with heaven unless man's internal is opened by its proper means, all which have reference, as was said above, to love and faith. It is to be known, moreover, that with the man of the church, that is, the man who has been regenerated by the Lord by means of truths called truths of faith and by means of a life according to them, the internal and external or the spiritual and natural man are conjoined, and that this conjunction is effected by correspondences. (The nature of correspondences, and therefore the nature of the conjunction effected by them can be seen from what is shown about them in the Arcana Coelestia, and cited from that work inThe Doctrine of the New Jerusalem 261 .)

[3] Now since a man does not become a man of the church until his internal or spiritual man has been opened and until this has been conjoined with the external or natural man, those within the church in whom this conjunction is effected are now treated of; for (as was said above, in n. 20, by "the seven churches" are not meant seven churches, but all in general who are of the Lord's church; consequently what is written to the angel of each church treats of such things as constitute the church; here, therefore, that is, "to the angel of the church of Thyatira," the internal and external are treated of, and the conjunction of the two in those of the church. (But as hitherto it has not been known that these two are actually in man, and that they must be opened and conjoined that man may be a man of the church; and as these things cannot be made clear in a few words, therefore they have been treated of in The Doctrine of the New Jerusalem 36-53, 179-182)

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