SS97.此外，要知道，圣言字义用来保护隐藏在里面的纯正真理。它的保护体现在这方面：它能被转向不同方向，并照着人自己对它的理解而被解释，但这不损害或侵犯它的内在。不同的人以不同的方式理解圣言的字义是不会造成伤害的；但扭曲隐藏在里面的神性真理会造成伤害，因为这实际上是向圣言施暴。为防止这种情况发生，字义提供了一种保护；它的保护对那些出于其宗教而陷入虚假，但并未确认这些虚假的人来说，是有效的，因为这些人没有向圣言施暴。
这种保护由基路伯来表示，在圣言中也以它们来描述。亚当和他的妻子被逐出伊甸园后，安设在伊甸园入口处的基路伯就表示这种保护；对此，我们读到：
耶和华神把那人赶出去，又叫基路伯住在伊甸园的东边，四面转动的剑的火焰把守生命树的道路。（创世记3:24）
“基路伯”表示保护；“生命树的道路”表示通向主的入口，人通过圣言获得这个入口；“四面转动的剑的火焰”表示在边界处的神性真理，就像字义上的圣言，它也可以如此转动。
安在会幕里的约柜上、施恩座两头的金基路伯（出埃及记25:18-21）所表相同。由于这就是基路伯的含义，所以主在基路伯之间与摩西说话（出埃及记25:22；37:9；民数记7:89）。主只向人说完整的话，字义上的圣言就是在其完全中的神性真理，如前所述（37-49节）。这就是为何主在基路伯之间与摩西说话。会幕的幔子和帷帐上所绣的基路伯（出埃及记26:1，31），其含义并无不同，因为会幕的幔子和帷帐代表天堂和教会，因而圣言的边界，如前所述（46节）。耶路撒冷圣殿中间的基路伯（列王纪上6:23-28），以及圣殿的墙和门上所刻的基路伯（列王纪上6:29，32，35），或新殿中的基路伯（以西结书41:18-20），其含义也并无不同，如前所述（47节）。
由于基路伯表示一种保护，免得人直接，而非通过最外在的形式间接靠近主，天堂和圣言的神性真理，所以经上论到推罗王说：
你封住一切尺寸，智慧充足，全然美丽。你曾在神的伊甸园中；各样宝石是你的遮盖。基路伯啊，你是那遮盖的伸展。遮盖的基路伯啊，我在火石中间除灭你。（以西结书28:12-14，16）
“推罗”表示关于真理和良善的认知或知识方面的教会；所以“推罗王”表示圣言，这些知识就在圣言中，并来自圣言。显而易见，最外在形式上的圣言，也就是字义，在此由“推罗王”来表示，一种保护也由“基路伯”来表示，因为经上说：“你封住一切尺寸；各样宝石是你的遮盖”；“基路伯啊，你是那遮盖的伸展”；又说“遮盖的基路伯啊”。这段经文所提到的“宝石”表示圣言字义的真理（参看45节）。由于“基路伯”表示作为保护的神性真理的最外在形式，所以诗篇上说：
耶和华使天下垂，亲自降临；祂骑在基路伯上。（诗篇18:9-10）
以色列的牧者啊，坐在基路伯上的，求你发出光来。（诗篇80:1）
耶和华坐在基路伯上。（诗篇99:1）
“骑在基路伯上”和“坐在基路伯上”表示在圣言的最外在意义上。
以西结书的第1、9和10章以基路伯描述了圣言中的神性真理及其性质；但由于没有人能知道描述它们的细节表示什么，除非内义向他打开，所以以西结书第1章关于基路伯所说的一切话表示什么，被简要地揭示给我，内容如下：
描述了圣言的外在神性气场（1:4）；该气场由一个人来代表（1:5）；与属灵和属天事物的结合（1:6）；圣言的属世层及其性质（1:7）；与圣言的属世层结合的圣言的属灵层和属天层，以及它们的性质（1:8-9）；圣言中的良善和真理的属天、属灵和属世层里面的神性之爱，既分开又一起（1:10-11）；它们都关注同一个目标（1:12）；来自赋予圣言以生命的主之神性良善和神性真理的圣言气场（1:13-14）；在圣言中并来自圣言的良善与真理的教义（1:15-21）；在圣言之上和圣言里面的主的神性（1:22-23）；这神性也来自圣言（1:24-25）；主在众天堂之上（1:26）；神性之爱和神性智慧属于主（1:27-28）。这些摘要已经与天上的圣言对照过，并与之相符。
97. Further still, we need to realize that the literal meaning of the Word serves to protect the real truths that lie hidden within it. Its protection consists of its being susceptible to being turned in different directions and interpreted to agree with our own grasp of it, so that the inner content is not damaged or transgressed. It does no harm if different people understand the literal meaning of the Word differently. It does do harm, though, if the divine truths that lie hidden within are distorted. This in fact does violence to the Word.
To prevent this from happening, the literal meaning offers protection, and it offers protection for people who take for granted the false beliefs of their religion but do not convince themselves that those false beliefs are true. These people do no harm.
[2] This protection is the meaning of angel guardians in the Word, and the description of angel guardians [in Ezekiel] is a depiction of this protection.
This protection is the meaning of the angel guardians stationed at the entrance after Adam and his wife were expelled from the Garden of Eden, of whom we read,
When Jehovah God drove them out, he made angel guardians dwell to the east of the Garden of Eden, and the flame of a sword turning this way and that, to guard the way of the tree of life. (Genesis 3:24)
The angel guardians mean protection; the way of the tree of life means entrance to the Lord, which we have through the Word; the flame of a sword turning this way and that means divine truth at its very boundaries, which is like the Word in its literal meaning - it too can be turned this way and that.
[3] There is a similar meaning to the angel guardians of gold placed on top of the two ends of the mercy seat that was on the ark in the tabernacle (Exodus 25:18-21). Because this was what the angel guardians meant, the Lord talked with Moses between them (Exodus 25:22; 37:9; Numbers 7:89). As noted in Exodus 26:31) is no different, since the curtains and veils represent the boundaries of heaven and the church and therefore of the Word as well (see 1 Kings 6:23-28) and the angel guardians carved on the walls and gates of the Temple (1 Kings 6:29, 32, 35) is no different either. The same holds for the angel guardians in the new temple (Ezekiel 41:18-20; again, see 47 above).
[4] Since the angel guardians mean protection that keeps us from going straight to the Lord, heaven, and the divine truth of the Word as it is inwardly, and makes us instead move indirectly through its outermost forms, we read of the King of Tyre,
You had sealed your full measure and were full of wisdom and perfect in beauty. You were in the Garden of Eden. Every precious stone was your covering. You, angel guardian, were the spreading of a covering. I destroyed you, covering angel guardian, in the midst of stones of fire. (Ezekiel 28:12-14, 16)
Tyre means the church in respect to its concepts of what is true and good, so the king of Tyre means the Word where these concepts can be found and where they come from. We can see that Tyre and the protecting angel guardians here mean the Word in its outermost form, which is its literal meaning, because it says “you had sealed your full measure,” “every precious stone was your covering,” and “you, angel guardian, were the spreading of a covering, ” as well as mentioning a “covering angel guardian.” The precious stones that are also mentioned mean truths of the literal meaning of the Word (see Psalms 18:9-10)
O Shepherd of Israel, who sits upon the angel guardians, shine forth! (Psalms 80:1)
and
... Jehovah who sits upon the angel guardians. (Psalms 99:1)
To ride and to sit upon angel guardians is [to rest] on the outermost meaning of the Word.
[5] The divine truth in the Word and its nature are described [through correspondences] as angel guardians in chapters 1, 9, and 10 of Ezekiel; but since no one can know what the details of the description mean except those for whom the spiritual meaning has been opened, the meaning of all the things it says about the angel guardians in the first chapter of Ezekiel has been disclosed to me in summary form, as follows:
There is a depiction of the outward divine aura of the Word (verse 4); that aura is represented as a human being (verse 5); it is shown to be united to spiritual and heavenly realities (verse 6). There is a depiction of the nature of the earthly level of the Word (verse 7), and of the nature of the spiritual and heavenly levels of the Word that are united to its earthly level (verses 8-9). There is a depiction of the divine love within the heavenly, spiritual, and earthly levels of goodness and truth in the Word, together as one and also distinct from one another (verses 10-11), and an indication that they share a common goal (verse 12). There is a depiction of the aura of the Word that comes from the Lord’s divine goodness and divine truth, which give life to the Word (verses 13-14), of the teachings of what is good and true that are in the Word and from the Word (verses 15-21), and of the divine nature of the Lord that is above it and within it (verses 22-23) and that comes from it (verses 24-25). It is shown that the Lord is above the heavens (verse 26) and that to him belong divine love and divine wisdom (verses 27-28).
These summary statements have been checked against the Word in heaven and are in accord with it.
97. It should be known, moreover, that the Word’s literal sense is a protection for the genuine truths that lie concealed within. The literal sense is a protection in that it can be turned this way and that and explained in accord with a person’s comprehension, and yet without the inner meaning’s being harmed or violated. For it does no harm if the Word’s literal sense is interpreted in one way by one person, and in another way by another person. But it does do harm if the Divine truths that lie concealed within are perverted; for this does violence to the Word.
This is guarded against by the literal sense. And it is guarded against among people who, owing to their religion, are caught up in falsities, but do not affirm those falsities, for they do not do any violence.
[2] This protection is symbolized by cherubim in the Word, and described by them, too.
It is symbolized by the cherubim that were placed at the entrance to the garden of Eden after Adam and his wife were cast out, about which we read the following:
(When Jehovah God) drove out the man..., He placed cherubim at the east of the garden of Eden, and a flaming sword turning hither and thither, to guard the way to the tree of life. (Genesis 3:23-24)
The cherubim symbolize protection. The way to the tree of life symbolizes an entryway to the Lord, which people have through the Word. The flaming sword turning hither and thither symbolizes Divine truth in outmost expressions, which, like the literal sense of the Word, can be turned in this way.
[3] Protection is likewise meant by the cherubim of gold placed at the two ends of the mercy seat on top of the ark in the Tabernacle (Exodus 25:18-21). Because this is what the cherubim symbolized, therefore the Lord spoke with Moses from between them (Exodus 25:22, 30:6, 33:9, Numbers 7:89). It may be seen in nos. Exodus 26:1, 31). For the curtains and veil of the Tabernacle represented the outmost constituents of heaven and the church, and so also those of the Word (see no. 1 Kings 6:23-28). And by the cherubim carved on the walls and doors of the Temple (1 Kings 6:29, 32, 35). Likewise by the cherubim in the new temple (Ezekiel 41:18-20). (See also no. 47 above.)
[4] Since cherubim symbolize a protection to keep the Lord, heaven, and the Divine truth contained in the Word from being approached directly, so that they must be approached indirectly through outmost expressions, therefore we are told regarding the king of Tyre the following:
You were the seal of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone was your covering.... You, O cherub, spread out a covering.... I destroyed you, O covering cherub, in the midst of stones of fire. (Ezekiel 28:12-14, 16)
Tyre symbolizes the church with respect to its concepts of truth and goodness, and its king accordingly symbolizes the Word which contains and is the source of those concepts. It is apparent that the Word here is symbolized as it is in its outmost expression, namely its literal sense, and its protection by a cherub; for the text says, “You were the seal of perfection, ” “every precious stone was your covering, ” and “You, O cherub, spread out a covering, ” including as well the phrase, “O covering cherub.” The precious stones listed here also mean truths in the Word’s literal sense, as may be seen in no. Psalms 18:9-10)
O Shepherd of Israel..., You who sit upon the cherubim, shine forth! (Psalms 80:1)
Jehovah...is seated upon the cherubim. (Psalms 99:1)
To ride upon cherubim, to sit on them and be seated on them, is to do so on the outmost sense of the Word.
[5] Divine truth and its character are described in the Word by cherubim in the first and ninth chapters in Ezekiel, and in the tenth. But because no one can know what the particulars in the description of them symbolize, unless he is someone for whom the spiritual sense has been laid open, therefore I have had disclosed to me what everything said about the cherubim in the first chapter in Ezekiel symbolizes, which in brief is as follows:
Verse 4: The Divine atmosphere surrounding the Word is described.
Verse 5: This represented as having the likeness of a man.
Verse 6: Its conjunction with spiritual and celestial elements.
Verse 7: The nature of the natural component of the Word.
Verses 8-9: The spiritual and celestial components of the Word conjoined with its natural one; their character.
Verses 10-11: The Divine love accompanying the celestial, spiritual and natural goodness and truth present in the Word, separately and together.
Verse 12: They look in one direction.
Verses 13-14: The atmosphere of the Word emanating from the Lord’s Divine goodness and Divine truth, which give the Word life.
Verses 15-21: The doctrine of goodness and truth found in the Word and emanating from the Word.
Verses 22-23: The Divinity of the Lord above the Word and in it.
Verses 24-25: And emanating from it.
Verse 26: The Lord’s being above the heavens.
Verses 27-28: And His possessing Divine love and Divine wisdom.
I have, moreover, compared these summaries with the Word in heaven and found them to be in conformity with it.
97. Moreover, it should be known that the sense of the Letter of the Word is a guard for the genuine truths lying within it. It is a guard in this respect that it may be turned this way and that, and interpreted to one's own apprehension, without its interior content being injured or violated. It does no harm that the sense of the Letter of the Word is understood differently by different persons: but harm results when Divine truths, lying concealed within, are perverted, for in this way violence is inflicted on the Word. To prevent this, the sense of the Letter is a guard; and it acts as a guard with those who are in falsities from their religion, but who do not confirm these falsities, for such men do no violence [to the Word].
[2] This guard is signified by the cherubim, and is also described by them in the Word. This is signified by the cherubim which, after the expulsion of Adam and his wife from the Garden of Eden, were placed at the entrance. Of these we read:
When Jehovah God drove out the man, He placed at (ab) the east of the Garden of Eden cherubim and a flaming sword which turned every way, to keep the way of the tree of life. Genesis 3:23-24.
By the cherubim is signified a guard; by the way of the tree of life is signified access to the Lord, which men obtain through the Word; and by the flaming sword turning every way is signified Divine Truth in ultimates which, like the Word in the sense of the Letter, can be so turned.
[3] The same is meant by the cherubim of gold placed over the extremities of the mercy-seat which was above the ark in the tabernacle. Exodus 25:18-21.
Because this was signified by the cherubim therefore, the Lord talked with Moses between the cherubim. Exodus 25:22; 37:9; Numbers 7:89.
It may be seen above in Nos. Exodus 26:1, 31, for the curtains and the veils of the tabernacle signified the ultimates of heaven and the Church, and consequently of the Word, as may be seen above No. 1 Kings 6:23, 28;
Also by the cherubim carved on 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.
See also above No. 47.
[4] Since cherubim signified a guard lest the Lord, heaven and Divine Truth as it is interiorly within the Word, should be approached immediately instead of mediately through ultimates, therefore it is said of the King of Tyre:
Thou sealest up the sum, full of wisdom, and perfect in beauty. Thou hast been in Eden, the Garden of God; every precious stone was thy covering ... Thou, O cherub, art the spreading forth of the covering (A.V. art the anointed cherub that covereth)... I have destroyed thee, O covering cherub, from the midst of the stones of fire. Ezekiel 28:12-14, 16.
Tyre signifies the Church as to the cognitions of truth and good; and hence its king signifies the Word which is the source of cognitions. It is evident that the king here signifies the Word in its ultimate, that is, the sense of the Letter, and the cherubim a guard, for it is said: "Thou sealest up the sum, every precious stone was thy covering; thou, O cherub, art the spreading forth of the covering;" and "O covering cherub." By the precious stones also mentioned here are signified the truths of the sense of the Letter of the Word, as may be seen above No. 45.
Since by the cherubim is signified the ultimate of Divine Truth, and also a guard, therefore it is said in the Psalms:
Jehovah bowed the heavens, and came down ... And he rode upon a cherub. Psalms 18:9-10.
O Shepherd of Israel ... thou that dwellest upon the cherubim, shine forth. Psalms 81:1.
Jehovah sitteth on the cherubim. Psalms 99:1.
To ride upon the cherubim, to dwell upon them and to sit on them, means on the ultimate sense of the Word.
[5] Divine Truth in the Word and the nature of that Truth are described by the cherubim in Ezekiel 1, 9, and 10. But as no one can know what is signified by the particulars of their description except one to whom the spiritual sense has been opened, therefore it has been revealed to me what is signified in brief by all those things which are said of the cherubim in the first chapter of Ezekiel, as:
The external Divine sphere of the Word is described. Ezekiel 1:4.
This is represented as a man. Ezekiel 1:5.
As conjoined with spiritual and celestial things. Ezekiel 1:6.
The nature of the natural of the Word. Ezekiel 1:7.
The nature of the spiritual and the celestial of the Word conjoined with its natural. Ezekiel 1:8-9.
The Divine Love of celestial, spiritual and natural good and truth therein, separately and together. Ezekiel 1:10-11.
They look to 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 from it. Ezekiel 1:24-25.
The Lord is above the heavens. Ezekiel 1:26.
And to Him belong Divine Love and Divine Wisdom Ezekiel 1:27-28.
These summaries have been compared with the Word in heaven, and are in conformity with it.
97. Be it known moreover that the literal sense of the Word is a guard to the genuine truths that lie hidden within. It is a guard in this respect, that it can be turned this way or that, and explained according to the way it is taken, yet without injury or violence to its internal. It does no harm for the sense of the letter to be understood in one way by one person and in a different way by another; but it does harm for the Divine truths that lie hidden within to be perverted, because this inflicts violence on the Word. The sense of the letter is a guard against this, and the guard is effectual in the case of those who are in falsities from their religion, but do not confirm those falsities, for these persons do the Word no violence.
[2] This guard is signified by cherubs, and in the Word is described by them. This is signified by the cherubs that were stationed at the entrance of the garden of Eden after Adam and his wife had been cast out, of which we read as follows:
When Jehovah God had driven out the man, He made to dwell at the east of the garden of Eden the cherubim, and the flame of a sword which turned every way, to keep the way of the tree of life (Genesis 3:24).
The "cherubim" signify a guard; the "way of the tree of life" signifies the access to the Lord which men have by means of the Word; the "flame of a sword that turned every way" signifies Divine truth in ultimates, this being like the Word in the sense of the letter, which can be so turned.
[3] The same is meant by the cherubs of gold that were placed upon the two ends of the mercy seat that was upon the ark in the Tabernacle (Exodus 25:18-21).
As this was signified by cherubs,
The Lord spoke with Moses from between them (Exodus 25:22; 37:9; Numbers 7:89).
That the Lord does not speak to man except in what is full, and that the Word in the sense of the letter is Divine truth in fullness, may be seen above (n. 1, 31), for the curtains and veils of the Tabernacle represented the ultimate things of heaven and the church, and therefore of the Word, as may be seen above (n. 1 Kings 6:23-28), the cherubs carved on the walls and doors of the temple (1 Kings 6:29, 32, 35), or the cherubs in the new temple (Ezekiel 41:18-20); as also may be seen above (n. 47).
[4] As cherubs signified a guard that the Lord, heaven, and Divine truth such as is within the Word be not approached immediately, but mediately through ultimate things, it is said of the king of Tyre,
Thou sealest up the measure, full of wisdom and perfect in beauty; thou hast been in Eden the garden of God; every precious stone was thy covering; thou, O cherub, art the outspreading of that which covereth; I have destroyed thee, O covering cherub, in the midst of the stones of fire (Ezekiel 28: 12-14, 16).
"Tyre" signifies the church in respect to the knowledges of truth and good, and therefore its "king" signifies the Word, in which and from which are these knowledges. It is evident that the Word in its ultimate, which is the sense of the letter, is here signified by that king, and also that a guard is signified by a "cherub," for it is said, "thou sealest up the measure; every precious stone was thy covering"; and "thou, O cherub, art the outspreading of that which covereth"; and also "O covering cherub." That the "precious stones" mentioned in this passage mean truths of the literal sense of the Word may be seen above (n. Psalms 18:9-10).
O Shepherd of Israel, Thou that sittest upon the cherubim, shine forth (Psalms 80:1).
Jehovah sitteth upon the cherubim (Psalms 99:1.
To "ride upon cherubs" and to "sit upon them" means upon the ultimate sense of the Word.
[5] Divine truth in the Word, and the quality of it, are described by the cherubs in the first, ninth, and tenth chapters of Ezekiel; but as no one can know what is signified by the several particulars of the description of them, except one to whom the spiritual sense has been opened, it has been disclosed to me what in brief is signified by all the things said about the cherubs in the first chapter of Ezekiel, which are as follows:
The external Divine sphere of the Word is described (Ezekiel 1:4);
It is represented as a man (Ezekiel 1:5);
And conjoined with spiritual and celestial things (Ezekiel 1:6);
The natural of the Word, its quality (Ezekiel 1:7);
The spiritual and the celestial of the Word conjoined with its natural, their quality (Ezekiel 1:8-9);
The Divine love of the good and truth celestial, spiritual, and natural therein, severally and also together (Ezekiel 1:10-11);
They all look to the one thing (Ezekiel 1:12);
The sphere of the Word from the Lord's Divine good and Divine truth, from which the Word is alive (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 the Word and in it (Ezekiel 1:22-23);
And from it (Ezekiel 1:24-25);
The Lord is above the heavens (Ezekiel 1:26);
And Divine love and Divine wisdom are His (Ezekiel 1:27-28).
These summaries have been compared with the Word in heaven, and are in conformity with it.
97. Insuper sciendum est, quod sensus litterae Verbi sit custodia pro genuinis veris, quae intus latent; et in eo est custodia, quod ille sensus possit huc illuc verti, et explicari secundum captum, et per id tamen internum non laedi et violari: non enim nocet, ut sensus litterae Verbi aliter ab uno quam ab altero intelligatur; sed id nocet, si Divina vera, quae intus latent, pervertantur; per hoc enim infertur Verbo violentia. Ne hoc fiat, custodit Sensus litterae; 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. Illa 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 litterae, qui ita verti potest. Simile intelligitur 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
Dominus inter illos locutus est cum Mose (Exodus 25:22; 37:9; 1Numeri 7:89).
Quod Dominus loquatur cum homine non nisi quam in pleno, et Verbum in sensu litterae est Divinum Verum in pleno, videatur supra (37-49); sic itaque Dominus locutus est cum Mose inter cherubos. Nec aliud significatum est per
Cherubos super aulaeis tabernaculi, et super velo ibi (Exodus 26:1, 31); 2
Nam aulaea et vela tabernaculi repraesentabant ultima caeli et ecclesiae, ac ita etiam Verbi (videatur Supra, 46). Nec aliud significatum est
Per cherubos in medio templi Hierosolymitani (1 Regnum 6:23-28); 3
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);
Videatur etiam supra (47). 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 38:12-14, 16 [NCBSP: 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 litterae, per illum, et per "cherubum" custodia, significetur, patet; nam dicitur,"Tu obsignans demensum; ... omnis lapis pretiosus tegumentum tuum; ... "tu cherube expansio contegentis;" ut et "cherube contegens:" quod per "lapides pretiosos," qui etiam ibi nominantur, intelligantur vera sensus litterae Verbi, videatur supra (45). Quoniam per "cherubos" significatur ultimum Divini Veri, ut custodia, ideo dicitur apud Davidem,
Jehovah "inclinavit caelos et descendit et equitavit super cherubo" (Psalm 18:10-11). 4
"Pastor Israelis qui sedet super cherubis, effulge" (Psalm 80:2). 5
"Jehovah... insidens cherubis" (Psalm 99:1).
"Equitare super cherubis," "sedere super illis," et "insidere illis," est super sensu ultimo Verbi. Divinum Verum in Verbo, et ejus quale, describitur per cherubos apud Ezechielem, in capite primo, et in nono, et decimo: at quia nemo scire potest quid per singula descriptionis illorum significatur, nisi cui apertus est sensus spiritualis, ideo mihi detectum est quid in summa per omnia illa, quae de cherubis dicuntur in primo capite apud Ezechielem, significatur, quae haec sunt:-
Describitur Divina sphaera externa Verbi (Ezechiel 1:4);
Illa repraesentata sicut homo (Ezechiel 1:5);
Conjuncta spiritualibus et caelestibus (Ezechiel 1:6);
Naturale Verbi, quale est (Ezechiel 1:7);
Spirituale et caeleste Verbi conjunctum naturali ejus, quale (Ezechiel 1:8-9);
Divinus Amor boni et veri caelestis, spiritualis et naturalis inibi, distinctim, et simul (Ezechiel 1:10-11);
Quod ad unum spectent (Ezechiel 1:12);
Sphaera Verbi ex Divino Bono et Divino Vero Domini, ex quibus Verbum vivit (Ezechiel 1:13-14);
Doctrina boni et veri in Verbo et ex Verbo (Ezechiel 1:15-21);
Divinum Domini supra illud et in illo (Ezechiel 1:22-23);
Et ex illo (Ezechiel 1:24-25);
Quod Dominus sit supra caelos (Ezechiel 1:26);
Et quod Ipsi sit Divinus Amor et Divina Sapientia (Ezechiel 1:27-28).
Haec summaria etiam collata sunt cum Verbo in caelo, et cum illo conformia sunt.
Footnotes:
1. 37 pro "36"
2. 1, 31 pro "31"
3. 23 pro "22"
4. B. A. habet Psalm 18:9-10 pro "Psalm 18:10-11"
5. B. A. habet Psalm 80:1 pro "Psalm 80:2"