239. “宝座中间和宝座周围有四个活物”表主的圣言从初至终，及其守护。“四个活物”表示圣言，我知道这一定让人感到奇怪。然而，从下文可以看出，这的确是它们的含义。这些“活物”和以西结书所提到的“基路伯”是一样的，它们在以西结书第1章也被称作“活物”，而在第10章却被称为“基路伯”，并且如此处那样被称为狮子、牛犊、人和鹰。在希伯来语，它们被称为“chajoth”，这个词的确表示活物，不过是从“chaja”衍生来的，“chaja”是指生命，亚当之妻也因此被称为“chaja”（夏娃）（创世记3:20）。在以西结书，单数的“活物”也被称为（chaja），所以这些活物也可称作“生命之物”。以活物来描述圣言并不是什么稀奇事，因为主自己在圣言多处被称为“狮子”，经常被称作“羔羊”，那些通过主处于仁爱之人则被称作“绵羊”；在下文，对圣言的理解被称为“马”。这些“活物”或“基路伯”表示圣言，这一点从以下事实明显可知，即：它们被看到在“宝座中间和宝座周围”，在宝座中间的是主，主就是圣言，所以它们不可能在别处被看到。它们也在宝座周围，这是因为它们在天使天堂，圣言也在天堂。
“基路伯”表示圣言及其守护，这一点在《新耶路撒冷教义之圣经篇》（97节）一书已作说明，其中有以下这些话：圣言的字义对隐藏其中的纯正真理来说，可充当守卫；守护就在于此：字义能被四处转动，也就是说，能照着各人的领悟而被解释，而其内在不会受到伤害或侵犯。因为不同的人对字义的不同理解不会造成伤害；但当内在的神性真理被败坏时，就会造成伤害，因为圣言会因此遭到侵犯。为防止这一点，字义起到守护的作用，对那些处于源自宗教信仰的虚假，然而尚未确认它们之人而言，起到守护作用，因为圣言不会通过这些人而受到侵犯。 这种守护由“基路伯”来表示，并且在圣言中也由它们来描述。亚当及其妻被赶出伊甸园之后，入口处所安设的基路伯就表示这种守护。对此，我们读到：
当耶和华神把那人赶出去后，祂便从东到伊甸园安设基路伯和四面转动的剑的火焰，要把守生命树的道路。（创世记3:23-24）
“基路伯”表示一种守护；“生命树的道路”表示准许进到主那里，这种准许通过圣言被赐予人；“四面转动的剑的火焰”表示神性真理的终层，这终层犹如圣言的字义，可以四面转动。
会幕中约柜上面施恩座两头上由金子锤出的基路伯（出埃及记25:18-21）所表相同。由于这种守护由“基路伯”来表示，所以：
耶和华从二基路伯中间与摩西说话。（出埃及记25:22；30:6；民数记7:89）
会幕的帘子和幔子上的基路伯（出埃及记26:31）并非表示别的，因为会幕的帘子和幔子代表天堂和教会的终层，因而也代表圣言的终层。耶路撒冷殿中间的基路伯（列王纪上6:23-28），那殿的墙和门上所雕刻的基路伯（列王纪上6:29，32，35），以及新殿中的基路伯（以西结书41:18-20）也并非表示别的。
由于“基路伯”表示一种守护，免得主、天堂和诸如从内存在于圣言中的神性真理被直接靠近，而是间接通过终层被靠近，所以经上论到推罗王说：
你无所不备，智慧充足，全然美丽。你曾在伊甸园中，佩戴各样宝石；你是那遮掩的基路伯；遮掩的基路伯啊，我必将你从火石中除灭。（以西结书28:12-14，16）
“推罗”表示教会对真理与良善的认知，因此“推罗王”表示这些认知所出和所在的圣言。显然，“推罗王”在此表示圣言的终层，也就是其字义，“基路伯”表示一种守护，因为经上说“你无所不备，佩戴各样宝石”、“你是那遮掩的基路伯”；此处所提到的“宝石”表示圣言字义的真理（231节）。
由于“基路伯”表示作为守护的神性真理的终层，故经上在诗篇中说：
以色列的牧者，坐在二基路伯上的啊，求你发出光来。（诗篇80:1）
耶和华坐在基路伯上。（诗篇99:1）
耶和华使天下垂，亲自降临，骑着基路伯。（诗篇18:9-10）
“骑着基路伯”、“坐在基路伯上”和“乘坐基路伯”表示在圣言的终层意义上。圣言的神性真理及其性质在以西结书（1，9，10章）以基路伯来描述，但没有人知道描述它们的各个细节表示什么，除非灵义向他打开，因此我会根据透露给我的灵义，概述性地解释以西结书第一章所记载有关四活物或基路伯的事物的含义，这些事物如下：
描述了圣言的神性外在气场。（以西结书1:4）
它由一个人来代表。（以西结书1:5）
圣言与属灵、属天之物的结合。（以西结书1:6）
圣言的属世层及其性质。（以西结书1:7）
圣言的属灵、属天之义与属世之义的结合及其性质。（以西结书1:8-9）
良善与真理的神性之爱，无论属天、属灵还是其中属世的，也无论是联合的还是分别的。（以西结书1:10-11）
它们关注一个目的。（以西结书1:12）
出于主之神性良善与神性真理的圣言的气场，圣言凭该气场而存活。（以西结书1:13-14）
在圣言中并来自圣言的良善与真理的教义。（以西结书1:15-21）
主在诸天堂之上。（以西结书1:26）
这些是概述。
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, 2a word which indeed means creatures, but one derived from hayyoh, 3meaning life, from which the name of Adam's wife, Hawwah, 4also 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
239. 'And in the midst of the throne and around the throne four animals' signifies the Lord's Word from firsts in ultimates, and its guards. I know that they are going to be astonished because it is said that 'four animals' signify the Word. It will be seen in the things that follow that they do signify it. These 'animals' are the same as the cherubs in Ezekiel. There they are also called 'animals' in the first chapter, but 'cherubs' in the tenth chapter, and they were as here, a lion, an ox, a man, and an eagle. In the Hebrew language they are called 'chajoth,' and this word indeed signifies 'animals,' but it is derived from 'chaja,' which is 'life,' in consequence of which also Adam's wife was called 'Chaja' (Genesis 3:20). 'Animal' in the singular is also called 'chaja' in Ezekiel, and therefore those animals also can be called 'living.' Nor does it matter that the Word is described by means of 'animals,' since the Lord Himself in the Word is sometimes called a 'Lion,' and frequently a 'Lamb,' and those who are in charity from the Lord are called 'sheep.' Moreover the understanding of the Word in the following [pages] is called a 'horse.' That the Word is signified by those 'animals' or 'cherubs' is plain from the fact that they were seen 'in the midst of the throne and around the throne,' and in the midst of the throne was the Lord. And because the Lord is the Word, they could not be seen anywhere else. That they were also 'around the throne' was because they were in the angelic heaven, where the Word also is.
[2] That the Word and its guards is signified by 'cherubs' has been shown in The Doctrine of the New Jerusalem Regarding the Sacred Scripture 97, where are these words:
The sense of the letter of the Word is a guard for the genuine truths that lie hidden within; and it is a guard on account of its being possible for that sense to be turned this way and that, that is, to be expounded in accordance with [the way] it has been taken, and by this means for the internal of the Word not to be injured or violated. For it is not harmful that the sense of the letter should be understood by one person differently than by another, but it is harmful if the Divine truths that lie hidden within are perverted, for by this means violence is done to the Word. Lest this should occur, the sense of the letter guards, and it guards in the case of those who are in untruths derived from a religion, and who do not confirm those untruths, for these do not occasion any violence. This 'guard' is signified by 'cherubs,' and in the Word is also described by means of them. This guard is signified by the 'cherubs' which, after Adam was cast out of the garden of Eden with his wife, were placed at its entrance, concerning which these words are selected:
When Jehovah God had driven out the man, He made to dwell from the east of the garden of Eden cherubs, and the flame of a sword turning itself from this direction and that, to guard the way of the tree of life. Genesis 3:23-24.
By 'cherubs' is signified a guard. By 'the way of the tree of life' is signified the entrance to the Lord, which men have by means of the Word. By 'the flame of a sword turning itself from this direction and that' is signified Divine Truth in ultimates, which is just like the Word in the sense of the letter, which can be turned in such a manner as has been stated.
[3] A similar thing is signified by the 'cherubs' made of gold placed the two extremities of the propitiatory that was above the in the tabernacle (Exodus 25:18-21); and because this is signified by the 'cherubs,' therefore Jehovah spoke between them with Moses (Exodus 25:22; 30:6; Numbers 7:89). Nothing else was signified by the 'cherubs 'upon the curtains of the tabernacle and upon the veil there (Exodus 26:31); for the curtains and the veils of the tabernacle used to represent the ultimates of heaven and the Church, thus also the ultimates of the Word. Nor was anything else signified by the 'cherubs' in the midst of the Jerusalem temple (Templi Hierosolymitani) (1 Kings 6:23-28); and by the 'cherubs' carved upon the walls and doors of the temple (1 Kings 6:29, 32, 35); likewise by the 'cherubs 'in the new temple (Ezekiel 41:18-20).
[4] Since by 'cherubs' was signified a guard, so that the Lord, heaven, and the Divine Truths such as is inside the Word, should not be approached immediately but mediately through the ultimates it is therefore said of the king of Tyre:
Thou, sealing up the measure, full of wisdom and perfect in beauty, hast been in the garden of Eden, every precious stone thy covering; thou, O cherub, the out-spreading of him who covers; I have destroyed thee, O covering cherub, in the midst of the stones of fire. Ezekiel 28:12-14, 16.
By 'Tyre' the Church is signified as to cognitions of truths and good; and consequently by its king is signified the Word, where and whence are these cognitions. It is plain that here the Word in its ultimate, which is the sense of the letter, is signified by him [the king of Tyre], and a guard by the 'cherub,' for it is said 'Thou, sealing up the measure, every precious stone thy covering' and 'thou, O cherub, the outspreading of him who covers.' By the 'precious stones' which are indeed named there, are signified the truths of the sense of the letter of the Word (231).
[5] Since by 'cherubs' is signified Divine Truth in ultimates as a guard, it is therefore said in David:
Shepherd of Israel, Who art seated upon the cherubs, shine forth. Psalms 80:1; [H.B. 2].
Jehovah sits upon the cherubs. Psalms 99:1.
Jehovah bowed the heavens, and came down, and rode upon the cherubs. Psalms 18:10-11 [H.B. 9-10].
'To ride upon the cherubs,' 'to be seated,' and 'to sit upon them,' is [to be] upon the ultimate of the Word. The Divine Truth in the Word, and its quality, is described by the 'cherubs' in Ezekiel in the first, ninth, and tenth chapters. But as no one is able to know what is signified by the details of the description of them, except one to whom the spiritual sense has been opened, and as this has been uncovered to me, it will be stated what in the main is signified by all the things that are recorded about the four 'animals' or 'cherubs' in the first chapter of Ezekiel, which are the following:
[6] The external Divine sphere of the Word is described (verse 4).
It is represented as a man (verse 5).
The conjunction with things spiritual and celestial (verse 6).
The natural of the Word, what its quality is (verse 7).
The spiritual and celestial of the Word conjoined with the natural, what its quality is (verses 8-9).
The Divine love of good and truth, celestial, spiritual, and natural therein, distinctly and together (verses 10-11).
That they look to a one (verse 12).
The sphere of the Word out of the Lord's Divine Good and Divine Truth, as a result of which the Word is alive (verses 13-14).
The doctrine of good and truth in the Word and [derived] out of it (verses 15-21).
The Lord's Divine above and in it (verses 22-23); also [proceeding] out of it (verses 24-25).
That the Lord is above the heavens (verse 26).
That Divine Love and Divine Wisdom are His (verses 27-28)
These are summaries. 1
Footnotes:
1. The Doctrine of the New Jerusalem Regarding the Sacred Scripture 97 has 'These summaries have indeed been compared with the Word in heaven, and are in conformity therewith.'
239. And in the midst of the throne and round about the throne, there were four animals, signifies the Word of the Lord from first to ultimates, and its guards. I know they will wonder that it should be said, "the four animals" signify the Word; that this is their signification, will however be seen in what follows. These "animals" are the same as "the cherubim" in Ezekiel, where they are also called "animals" in chapter 1, but "cherubim" in chapter 10, and were, in like manner as here, a lion, an ox, a man, and an eagle. In the Hebrew language they are there called "chajoth," a word which indeed signifies animals, but is derived from "chaja," which is life, whence also the wife of Adam was called "Chaja" (Genesis 3:20). "Animal" in the singular number is also called "chaja" in Ezekiel, therefore those animals may also be called living things. Neither is it anything extraordinary that the Word is described by animals, since the Lord Himself in many parts of the Word is called "a lion," and often "Lamb," and they who are in charity from the Lord are called "sheep;" and the understanding also of the Word, in what follows, is called "a horse." That the Word is signified by these "animals" or "cherubim," is evident from this, that they were seen "in the midst of the throne and round about the throne," and in the midst of the throne was the Lord, and, as the Lord is the Word, they could not be seen anywhere else. That they were round about the throne also, was, because they were in the angelic heaven, where also the Word is.
[2] That by "cherubim" is signified the Word, and its guards, is shown in The Doctrine of the New Jerusalem concerning the Sacred Scripture, (97), where are the following words:
The sense of the letter of the Word serves as a guard for the genuine truths which lie within; and the guard consists in this, that the literal sense can be turned hither and thither, that is, can be explained according to everyone's apprehension, without its internal being hurt or violated; for no harm ensues from the literal sense being understood differently by different people; but it does harm when the Divine truths which are within are perverted, for it is by this that the Word suffers violence. To prevent this, the literal sense guards, and it guards with those who are in falsities from religion, but yet do not confirm them, for from these the Word suffers no violence. This guard is signified by "cherubim," and is also described by them in the Word. This guard is signified by "the cherubim," which after the expulsion of Adam and his wife from the garden of Eden, were placed at its entrance; concerning which we read:
When Jehovah God had driven out the man, He made to dwell from the east to the garden of Eden cherubim, and a flame of a sword, which turned every way, to guard the way of the tree of life, (Genesis 3:23-24).
By "cherubim" is signified a guard; by "the way of the tree of life" is signified admission to the Lord, which is given to men through the Word; by "a flame of a sword which turned every way," is signified the Divine truth in ultimates, which is as the Word in the sense of the letter, that allows of being turned this way and that.
[3] The same is meant by:
The cherubim made of gold over the two extremities of the mercy-seat, which was above the ark in the Tabernacle, (Exodus 25:18-21).
Because this was signified by "cherubim," therefore:
Jehovah spoke from between them with Moses, (Exodus 25:22; 30:6; Numbers 7:89).
Nor was anything else understood by:
The cherubim over the curtains of the tabernacle and over the veil there, (Exodus 26:31).
For the curtains and veil of the tabernacle represented the ultimates of heaven, and the church, thus also the ultimates of the Word. Nothing else is signified by the cherubim in the middle of the temple of Jerusalem, (1 Kings 6:23-28); and by the cherubim carved upon the walls and doors of the temple, (1 Kings 6:29, 32, 35); and also by the cherubim in the new temple, (Ezekiel 41:18-20).
[4] Since by "cherubim" was signified a guard that the Lord, heaven, and the Divine truth such as it is interiorly in the Word, be not approached immediately, but mediately by ultimates, therefore it is said of the king of Tyre:
Thou sealest up the measure, full of wisdom and perfect in beauty. Thou hast been in the garden of Eden; every precious stone was thy covering; thou O spreading cherub that covereth; I will destroy thee, O covering cherub, in the midst of the stones of fire, (Ezekiel 28:12-14, 16).
By "Tyre" is signified the church as to the knowledges of truth and good, and thence, by its "king," the Word where and whence those knowledges are. That the Word in its ultimate, which is the sense of the letter, is here signified by him, and a guard, by "the cherub," is evident, for it is said, "Thou sealest up the measure, every precious stone was thy covering," and, "thou O spreading cherub that covereth;" by "the precious stones" which are also mentioned there, are signified the truths of the sense of the letter of the Word, (231).
[5] Because by "cherubim" is signified the Divine truth in ultimates as a guard, therefore it is said in David:
O Shepherd of Israel, that sitteth upon the cherubim, shine forth, (Psalms 80:1).
Jehovah sitteth upon the cherubim, (Psalms 99:1).
Jehovah bowed the heavens and came down, and rode upon the cherubim, (Psalms 18:10-11).
"To ride upon cherubim," "to sit" and "to be seated upon them," means upon the ultimate sense of the Word. The Divine truth in the Word, and its quality, is described by the cherubim in Ezekiel, in chapters 1, 9, 10, but because no one can know what the particulars by which they are described signify, unless the spiritual sense has been opened to him, therefore, as it has been disclosed to me, I will explain, in a summary way, the signification of those things which are related concerning the four animals or cherubim in the first chapter of Ezekiel, which is as follows:
[6] The Divine external sphere of the Word is described, (Ezekiel 1:4).
It is represented as a man, (Ezekiel 1:5).
Its conjunction with things spiritual and celestial, (Ezekiel 1:6).
The natural of the Word, its quality, (Ezekiel 1:7).
The conjunction of the spiritual and celestial senses of the Word with the natural, its quality, (Ezekiel 1:8-9).
The Divine love of celestial, spiritual, and natural good and truth therein, jointly and severally, (Ezekiel 1:10-11).
That they regard one end, (Ezekiel 1:12).
The sphere of the Word from the Lord's Divine good and Divine truth, from which the Word lives, (Ezekiel 1:13-14).
The doctrine of good and truth in the Word and from the Word, (Ezekiel 1:15-21).
The Divine of the Lord above it and in it, (Ezekiel 1:22-23).
And out of it, (Ezekiel 1:24-25).
That the Lord is above the heavens, (Ezekiel 1:26).
That the Divine love and the Divine wisdom are His, (Ezekiel 1:27-28).
These are summaries.
239. "Et in medio Throni et circum Thronum quatuor Animalia," significat Verbum Domini a primis in Ultimis, et custodias ejus. - Scio quod miraturi sint, quod dicatur quod "quatuor Animalia" significent Verbum; quod usque illud significent, videbitur in sequentibus. "Animalia" haec eadem sunt cum "Cherubis" apud Ezechielem; ibi etiam in capite primo vocantur "Animalia," sed in capite decimo "Cherubi," et fuerunt sicut hic, Leo, Bos, Homo, et Aquila: in Lingua Hebraea ibi vocantur "Chajoth," quae vox quidem significat, animalia, sed derivatur a "Chaja," quae est vita, ex qua etiam Adami uxor vocata est "Chaja," (Genesis 3:20); "animal" in singulari etiam apud Ezechielem vocatur "Chaja," quare etiam Animalia illa possunt vocari Viventia. Nec aliquid facit, quod Verbum describatur per Animalia, cum Ipse Dominus in Verbo passim vocatur "Leo," et saepius "Agnus;" et illi qui in charitate a Domino sunt, vocantur "Oves;" et quoque intellectus Verbi in sequentibus, "Equus." Quod per "Animalia" illa seu "Cherubos" significetur Verbum, patet ex eo, quod visa sint "in medio Throni et circum Thronum," et in medio Throni fuit Dominus; et quia Dominus est Verbum, non alibi potuerunt videri: quod et circum Thronum, erat quia in Caelo Angelico, ubi etiam Verbum est. Quod per "Cherubos" significetur Verbum, et custodia ejus, ostensum est in Doctrina Novae Hierosolymae de Scriptura Sacra (97), ubi haec sunt: -
"Sensus literae Verbi est custodia pro genuinis veris, quae intus latent; et in eo est custodia, quod ille Sensus possit huc illuc verti, hoc est, explicari secundum captum, et per id tamen internum Verbi non laedi et violari; non enim nocet ut Sensus literae aliter ab uno quam ab altero intelligatur, sed id nocet, si Divina vera quae intus latent, pervertantur 1per hoc enim infertur Verbo violentia: ne hoc fiat, custodit Sensus literae; et custodit apud illos, qui in falsis sunt ex religione, et falsa illa non confirmant, nam hi non aliquam violentiam inferunt. Haec custodia significatur per Cherubos,' et quoque describitur per illos in Verbo: custodia haec significatur per 'Cherubos,' qui, postquam Adamus cum uxore ejectus est ex horto Edenis, ad introitum ejus positi sunt; de quibus haec leguntur:
Cum Jehovah Deus expulerat hominem, 'habitare fecit ab oriente Horti Edenis Cherubos, et flammam gladii hinc inde vertentis se, ad custodiendum viam Arboris vitae' (Genesis 3:23-24);
per 'Cherubos' significatur custodia; per 'viam Arboris vitae' significatur introitus ad Dominum, qui hominibus est per Verbum; per 'flammam gladii hinc inde vertentis se, significatur Divinum Verum in ultimis, quod est sicut Verbum in Sensu literae, qui ita verti potest, ut dictum est. Simile significatur per Cherubos ex auro positos super duabus extremitatibus Propitiatorii, quod erat super Arca in Tabernaculo, (Exodus 25:18-21).
Quia hoc significabatur per 'Cherubos,' ideo Jehovah locutus est cum Mose inter illos, (Exodus 25:22; 30:6; 2Numeri 7:89). 3
Nec aliud significatum est per Cherubos super aulaeis Tabernaculi, et super Velo ibi, (Exodus 26:(1,) 31);
Nam aulaea et vela Tabernaculi repraesentabant ultima Caeli et Ecclesiae, ita etiam ultima Verbi. Nec aliud significatum est per Cherubos in medio Templi Hierosolymitani, (1 Regnum 6:23-28); 4
Et per Cherubos sculptos super parietibus et super foribus Templi, (1 Regnum 6:29, 32, 35);
Similiter per Cherubos in Novo Templo, (Ezechiel 41:18-20).
Quoniam per 'Cherubos' significabatur custodia, ne Dominus, Caelum, et Divinum Verum, quale est intus in Verbo, immediate adeantur, sed mediate per ultima, ideo de Rege Tyri ita dicitur:
'Tu obsignans demensum, plenus sapientia et perfectus pulchritudine; in Eden horto fuisti; omnis lapis pretiosus tegumentum tuum, tu Cherube, expansio contegentis; perdidi te, Cherube contegens, in medio lapidum ignis' (Ezechiel 28:12-14, 16);
per 'Tyrum' significatur Ecclesia quoad cognitiones veri et boni; et inde per 'Regem' ejus, Verbum, ubi et unde cognitiones illae sunt; quod Verbum hic in suo ultimo, quod est Sensus literae, per illum, et custodia per 'Cherubum,' significetur, patet; nam dicitur, 'tu obsignans demensum, omnis lapis pretiosus tegumentum tuum,' ac 'tu Cherube expansio contegentis(,' ut et 'Cherube contegens);' per 'lapides pretiosos,' qui etiam ibi nominantur, significantur vera Sensus literae Verbi (231 (hujus operis)). Quoniam per 'Cherubos' significatur Divinum Verum in ultimis ut custodia, ideo dicitur apud Davidem,
'Pastor Israelis, Qui sedet super Cherubis, effulge' (Psalm 80:2 (B.A. 1));
'Jehovah insidens Cherubis' (Psalm 99:1);
'Jehovah inclinavit Caelos, et descendit, et equitavit super Cherubis,' (Psalm 18:10-11);
'equitare super Cherubis,' 'sedere,' et 'insidere illis,' est super Sensu ultimo Verbi. Divinum Verum in Verbo, et ejus quale, describitur per Cherubos apud Ezechielem, in capite primo, nono, et decimo; at 5quia nemo scire potest quid per singula descriptionis illorum significatur, nisi cui apertus est Sensus spiritualis, qui quia mihi detectus est, dicetur quid in summa per illa omnia, quae de quatuor Animalibus seu Cherubis memorantur in primo capite apud Ezechielem, significatur; quae haec sunt:
Describitur Divina Sphaera externa Verbi (vers. 4);
Illa repraesentata sicut homo (vers. 5);
Conjuncta spiritualibus et caelestibus (vers. 6);
Naturale Verbi quale est (vers. 7);
Spirituale et caeleste Verbi conjunctum naturali, quale est (vers. 8, 9);
Divinus amor boni et veri caelestis, spiritualis et naturalis inibi, distinctim et simul (vers. 10, 11);
Quod ad unum spectent (vers. 12);
Sphaera Verbi ex Divino Bono et Divino Vero Domini, ex quibus Verbum vivit (vers. 13, 14);
Doctrina boni et veri in Verbo et ex Verbo (vers. 15-21);
Divinum Domini supra illud et in illo (vers. 22, 23);
Et ex illo (vers. 24, 25);
Quod Dominus sit supra Caelos (vers. 26);
Quod Ipsi sit Divinus Amor et Divina Sapientia (vers. 27, 28).
Haec summaria sunt."
Footnotes:
1. pervertantur pro "pervertuntur" (Vid. loc. cit.)"
2. 30:6 pro "36:9"
3. 89 pro "8, 9"
4. 23 pro "22"
5. at pro "et" (Vid. loc. cit.)"