260# 此外当知，圣言字义乃内藏纯正真理之守卫，使其不受损伤；其所以为守卫，在于此义可向此处彼处转用，并可按人的领受加以解释，而其内在仍不受损害、不被侵犯。盖字义为此人或彼人作不同理解，本无所害；有害者乃是人将与神性真理相反的伪谬强行带入其中；而此事惟独由那些已在伪谬中确认自己的人所为。由此，圣言便遭受暴力。为防此事，字义遂作守卫；并且在那些因宗教而处于伪谬、却未确认其伪谬的人那里，字义也作守卫。圣言字义作为守卫，在圣言中由“基路伯”表示，并且也由基路伯在那里加以描述。此守卫由那些基路伯所表示：亚当与其妻被逐出伊甸园之后，基路伯被安置在园的入口处；论此经上说：雅威上帝“把他赶出去了；又在伊甸园的东边安设基路伯，和四面转动发火焰的剑，要把守生命树的道路”（创3:23，24）。
【2】这些事表示何义，若不知“基路伯”表示何义，“伊甸园”及其中“生命树”表示何义，又不知“四面转动发火焰的剑”表示何义，则无人能见。此诸事已在伦敦出版的《天堂的奥秘》中，就该章逐一解释；即：“基路伯”表示守卫；“生命树的道路”表示通向主的入口，此入口为人所有，乃藉圣言属灵意义之真理而得；“转动发火焰的剑”表示在终极中的神性真理，正如圣言在字义中；此字义因而可以如此转用。会幕中约柜上施恩座两端所安设的“金基路伯”（出25:18-21），亦为同一意义。
“约柜”表示圣言，因为其中十诫乃圣言的初始；其上的“基路伯”表示守卫，故主在二基路伯中间与摩西说话（出25:22；37:9；民7:89）。祂乃在自然意义中说话；因为主与人说话，非在圆满中不说；而神性真理在字义中处于其圆满中（见上文214-224）。会幕幔子与幔帐上的基路伯（出26:1，31），所表示亦无他义；因会幕的幔子与幔帐表示天堂与教会的终极，因而也表示圣言的终极（见上文220）。耶路撒冷圣殿墙上与门上所雕刻的基路伯（王上6:29，32，35），亦复如是（见上文221）；新殿中的基路伯亦然（结41:18-20）。
【3】既然“基路伯”表示守卫，免得主、天堂以及圣言内部所有之神性真理被人直接接近，而必须间接地藉终极而接近，故论推罗王有这样的话：“你无所不备，智慧充足，全然美丽。你曾在伊甸上帝的园中，佩戴各样宝石……你是那受膏遮掩约柜的基路伯……我已将你从上帝的山驱逐，遮掩约柜的基路伯啊，我已将你从发光如火的宝石中除灭”（结28:12-14，16）。
“推罗”表示就真与善之知识而言的教会；因而“推罗王”表示圣言，因这些知识在圣言中并由圣言而来。此处由“推罗王”表示在其终极中的圣言，并由“基路伯”表示守卫，是显明的；因为经上说：“你无所不备”，“佩戴各样宝石”，“你是那受膏遮掩约柜的基路伯”，又说“遮掩约柜的基路伯”。至于那里所列“宝石”表示字义所有之物（见上文217，218）。既然“基路伯”表示在终极中的圣言，也表示守卫，故大卫诗篇中说：雅威“又使天下垂，亲自降临……他坐着基路伯飞行”（诗18:9，10）；“领约瑟如领羊群之以色列的牧者啊，求你留心听！坐在二基路伯上的啊，求你发出光来”（诗80:1）；“雅威作王，万民当战抖；他坐在二基路伯上”（诗99:1）。“坐着基路伯飞行”、“坐在其上”、“居于其上”，乃指在圣言的最末义之上。圣言中的神性真理及其性质，由四活物描绘；这些活物亦称为基路伯（见以西结书1，9，10章）；又由宝座中和宝座周围的四活物描绘（启4:6以下）。此可参见我在阿姆斯特丹出版的《揭秘启示录》（239，275，314节）。
260# 此外，必须明白的是，字义是对隐藏在它里面的真正真理的一种保护，以免它们受到伤害。它以这种方式成为一种保护：字义可以被这样或那样转动，照着各人对它的理解来解释，而不会伤害或侵犯它的内在。因为当一个人以这一种方式来理解字义，那一个人以那一种方式来理解时，这不会造成伤害；但当违反神性真理的虚假被引入时，这会造成伤害；然而，只有那些确认虚假的人才会做这种事。暴行以这种方式施加在圣言上。这就是字义所保护的，它向那些处于来自其宗教的虚假，但没有确认这些虚假的人提供这种保护。在圣言中，作为这种保护的圣言字义就由“基路伯”来表示，也由基路伯来描述。这种保护由亚当和他的妻子被赶出伊甸园后，安置在伊甸园入口处的基路伯来表示；对此，我们读到：
耶和华神把那人赶出去，又使基路伯住在伊甸园的东边，还有剑的火焰四面转动，要把守生命树的道路。（创世记3:23，24）
没有人明白这些话是什么意思，除非他知道“基路伯”、“伊甸园”和那里的“生命树”，以及“剑的火焰四面转动”表示什么。出版于伦敦的《属天的奥秘》（305-313节）在解释这一章时，解释了这些细节，即：“基路伯”表示保护；“生命树的道路”表示进入主的入口，人通过圣言灵义的真理获得这个入口；“剑的火焰四面转动”表示在最外在事物或终端中的神性真理，像字义上的圣言，字义可以被如此转动。会幕内安在约柜上方的施恩座两头的金基路伯也是这个意思（出埃及记25:18-21）；“约柜”表示圣言，因为它所包含的十诫是圣言最重要、最基本的内容；“基路伯”表示保护。因此，主在两基路伯之间与摩西说话（出埃及记25:22; 37:9; 民数记7:89）；祂以属世意义说话，因为主只在完全中与人说话，而字义上的神性真理就在它的完全中（可参看TCR 214-224节）。会幕的帷幔和幔子上的基路伯也并非表示别的东西（出埃及记26:1，31），因为会幕的帷幔和幔子表示天堂和教会的最外在事物或终端，因而表示圣言的最外在事物或终端（可参看TCR 220节）。刻在耶路撒冷圣殿的墙壁和门上的基路伯（列王纪上6:29，32，35）同样是这个意思（参看TCR 221节），新殿内的基路伯（以西结书41:18-20）也是如此。
由于“基路伯”表示保护，以防止主、天堂和诸如从内层在圣言中的那种神性真理被直接靠近，而是通过最外层或终端被间接靠近，所以论到推罗王，经上说：
你封印尺寸，充满智慧，全然美丽；你曾在伊甸神的园中；各样宝石是你的遮盖；基路伯啊，你是保护或遮盖的那一位的展开；保护或遮盖的基路伯啊，我必将你从火石中间除灭。（以西结书28:12-14，16）
“推罗”表示良善和真理的知识方面的教会，因此“推罗王”表示圣言，这些知识在圣言里面并来自圣言。很明显，“推罗王”在此表示在其最外层或终端中的圣言，“基路伯”表示保护，因为经上说，“你封印尺寸”、“各样宝石是你的遮盖”、“基路伯啊，你是保护或遮盖的那一位的展开”、“保护或遮盖的基路伯啊”。这里提到的“宝石”是指属于字义的事物或内容（可参看TCR 217，218节）。由于“基路伯”表示在最外层或终端中的圣言，以及一种保护，所以在诗篇，经上说：
耶和华使天下垂，亲自降临，骑着基路伯。（诗篇18:9，10）
以色列的牧者，坐在基路伯上的啊，求你发出光来。（诗篇80:1）
耶和华坐在基路伯上。（诗篇99:1）
“骑着基路伯”和“坐在基路伯上”是指在圣言的最外在意义或终端意义上。圣言中的神性真理和这真理的性质或品质以四活物（四活物也被称为基路伯）来描述，还以宝座中间和宝座周围的四活物（启示录4:6等）来描述（参看我于阿姆斯特丹出版的《揭秘启示录》，239，275，314节）。
260. It is important to know as well that the literal meaning is a protection to prevent harm to the genuine truths that lie inside it. The nature of this protection is that the literal meaning can be turned this way and that and explained to different levels of comprehension without damaging or violating what is inside. It does no harm if one person takes the literal meaning one way and another takes it another way. It is harmful, however, if people bring in false ideas that go against divine truths. Only people who are adamant about falsities do this. Doing so does violence to the Word. The literal meaning offers protection to prevent this from happening. It also offers protection to people who have been given false ideas by their religion but have not become adamant about them.
The angel guardians in the Word both stand for and portray the protecting role of the Word's literal meaning. This protection is the meaning of the angel guardians who were placed at the entrance of the garden of Eden after Adam was thrown out with his wife. About this we read,
When Jehovah God expelled the human, he made angel guardians dwell on the east side of the garden of Eden and made the flame of a sword turning this way and that to guard the pathway to the tree of life. (Genesis 3:23-24)
[2] No one could see what these details mean without knowing the meaning of "angel guardians," "the garden of Eden," the garden's "tree of life," and "the flame of a sword" turning this way and that. These details have been explained in the relevant chapter of Secrets of Heaven, published in London [Secrets of Heaven 305-313]. To be specific, the "angel guardians" mean protection. The "pathway to the tree of life" means the access to the Lord available to people through the truths in the Word's spiritual meaning. The "flame of a sword turning" means divine truth on the outermost level, which is like the Word in its literal meaning; it is similarly capable of being turned this way and that.
The same thing is meant by the angel guardians made of gold that were placed on the two ends of the mercy seat that was on top of the ark in the tabernacle (Exodus 25:18-21). The "ark" meant the Word because the Ten Commandments are the most basic thing in the Word. The "angel guardians" meant protection, which is why the Lord spoke with Moses from between the angel guardians (Exodus 25:22; 37:9; Numbers 7:89). Further, the Lord spoke to Moses in the earthly meaning because he does not speak with us unless he speaks in a complete way, and divine truth has its complete form in the literal meaning (see 214-224 above).
The angel guardians on the curtains and the veil in the tabernacle (Exodus 26:31) had a similar meaning. The curtains and the veil in the tabernacle meant the outermost aspects of heaven and the church; therefore they meant the outermost aspects of the Word as well (see 220 above).
The same applies to the angel guardians carved on the walls and doors of the Temple in Jerusalem (1 Kings 6:29, 32, 35); see 221 above. Likewise, the angel guardians in the new temple (Ezekiel 41:18-20).
[3] Angel guardians mean the protection that prevents people from going directly to the Lord, heaven, and the divine truth in the form it takes inside the Word, and steers them instead to go indirectly through the [Word's] outermost level. For this reason we read the following statements about the king of Tyre:
You who seal up your measurement; full of wisdom and perfect in beauty, you were in the Garden of Eden. Every precious stone was your covering. You, O angel guardian, were the stretching out of a covering. I lost you, O protecting angel guardian, in the midst of the stones of fire. (Ezekiel 28:12-14, 16)
"Tyre" means the church's knowledge of goodness and truth. "The king of Tyre" means the Word where that knowledge exists and originates. The king clearly means the Word on its outermost level and the angel guardian means protection, because it says, "You who seal up your measurement, every precious stone is your covering, you, O angel guardian, were the stretching out of a covering," and "O protecting angel guardian. " On the precious stones listed in that passage as referring to aspects of the literal meaning, see 217, 218 above. Since "angel guardians" mean the Word at the outermost level and protection as well, therefore we read the following phrases in David:
Jehovah bowed down the heavens and came down. He rode upon an angel guardian. (Psalms 18:9-10)
Shine forth, O Shepherd of Israel who sits upon angel guardians. (Psalms 80:1)
Jehovah sitting upon angel guardians. (Psalms 99:1)
Riding and sitting "upon angel guardians" refers to the Word's outermost meaning.
The Word's divine truth and the qualities of that truth are portrayed by four creatures that are also called angel guardians (Ezekiel 1:9-10), and by four creatures in the middle of the throne and next to it (Revelation 4:6-7). See Revelation Unveiled (which I published in Amsterdam) 239, 275, 314.
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.)
260. It must be understood, moreover, that the sense of the letter is a guard for the genuine truths concealed within it, that they may not be injured. It is a guard in this way, that it may be turned hither and thither, and explained according to each one's understanding of it, and yet without injury or violence to its internal. For no harm is done when one person understands the sense of the letter in one way, and another in another way; but the harm is done when falsities are brought in which are contrary to Divine truths, and this is done only by those who have confirmed themselves in falsities. In this way violence is done to the Word. This is what the sense of the letter guards against, and it does this for those who are in falsities from their religion, but do not confirm these falsities. The sense of the letter of the Word as such a guard is signified in the Word by "cherubs," and is there described in this way. This guard is signified by the cherubs that were placed at the entrance to the garden of Eden, after Adam and his wife had been expelled from it, about which we read as follows:
When Jehovah God had driven man out He made cherubs to dwell at the east of the garden of Eden and the flame of a sword turning every way to keep the way of the tree of life (Genesis 3:23, 24).
[2] No one can see what this means, unless he knows what is signified by "cherubs" and by "the garden of Eden," and by "the tree of life" there, and finally by "the flame of a sword turning every way." These particulars are explained in the exposition of this chapter in the Arcana Coelestia, published at London, namely, that "cherubs" signify a guard; "the way of the tree of life" signifies entrance to the Lord, which man obtains through the truths of the spiritual sense of the Word; "the flame of a sword turning every way" signifies Divine truth in outmost things, like the Word in the sense of the letter, which sense may be so turned. The same is meant by,
The cherubs of gold placed at the two ends of the mercy-seat, which was over the ark in the tabernacle (Exodus 25:18-21),
"the ark" signifying the Word, because the Decalogue, which it contained, was the primitive of the Word, and the "cherubs" signifying a guard. Therefore between the cherubs the Lord spoke with Moses (Exodus 25:22; 37:9; Numbers 7:89); and he spoke in the natural sense, since the Lord does not speak with man except in fullness, and Divine truth is in its fullness in the sense of the letter (as may be seen above, n. 214-224). Nor is anything else signified,
By the cherubs upon the curtains and the veil of the tabernacle (Exodus 26:1, 31);
for the curtains and veils of the tabernacle signified the outmost things of heaven and the church, and thus of the Word (as may be seen above,220). So again, by the cherubs carved on the walls and doors of the temple at Jerusalem (1 Kings 6:29, 32, 35) (see above n. 221).
By the cherubs in the new temple (Ezekiel 41:18-20).
[3] Because "cherubs" signify a guard, that the Lord, heaven, and Divine truth such as it is interiorly in the Word, be not approached immediately, but mediately through outmosts, it is said of the king of Tyre:
Thou sealest up thy measure, full of wisdom and perfect in beauty; thou hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects; I have destroyed thee, O protecting cherub, in the midst of the stones of fire (Ezekiel 28:12-14, 28:16).
"Tyre" signifies the church as to knowledges of good and truth and therefore "the king of Tyre" signifies the Word, in which and from which those knowledges are; and here the Word in its outmost is evidently signified, and protection by "the cherub," for it is said, "Thou sealest up thy measure," "every precious stone was thy covering," "thou cherub, the spreading out of one that protects," also, "O protecting cherub." The "precious stones" there mentioned mean the things belonging to the sense of the letter (as may be seen above, n. 217, 218). Because "cherubs" signify the Word in outmosts, and also a guard, it is said in David:
Jehovah bowed the heavens and came down, and rode upon a cherub (Psalm 18:9, 10).
O Shepherd of Israel, thou that sittest upon the cherubs, shine forth (Psalm 80:1).
Jehovah sitteth upon the cherubs (Psalm 99:1).
"To ride upon cherubs" and "to sit upon them" means upon the outmost sense of the Word. Divine truth in the Word, and what it is, is described by the four animals that were also called cherubs (Ezekiel 1:1 ,9:1 ,10:1 also by the four animals in the midst of the throne and round about the throne (Revelation 4:6). (See Apocalypse Revealed, published by me at Amsterdam, n. 239, 275, 314).
260. Moreover it should be known that the sense of the Letter is a guard for the genuine truths lying within it, lest they should suffer injury. It is a guard in this respect that it may be turned this way and that, and interpreted according to one's own apprehension, without its interior content being injured or violated. It does no harm that the sense of the Letter is understood differently by different persons; but harm results when falsities are introduced which are contrary to Divine truths. This, however, only happens in the case of those who have confirmed themselves in falsities. In this way violence is inflicted on the Word; and to prevent this, the sense of the Letter acts as a guard with those who are in falsities from their religion, but who do not confirm its falsities. The sense of the Letter of the Word as a guard is signified and also described in the Word by cherubim. This guard 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 it is written, when JEHOVAH God drove out the man,
"He placed at 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.
[2] No one can know what these words signify unless he knows the signification of cherubim, the garden of Eden, the tree of life therein, and also the flaming sword which turned every way. These particulars are explained under this chapter in the work, "Arcana Caelestia," published in London, as follows: cherubim signify a guard; the way of the tree of life signifies access to the Lord, which men obtain by means of the truths of the spiritual sense of the Word; and the flaming sword turning every way signifies Divine Truth in ultimates which, like the Word in the sense of the Letter, can be so turned. 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. The Word was signified by the ark because the Decalogue was the foremost of its contents, and a guard was signified by the cherubim. On this account the Lord talked with Moses between the cherubim,Exodus 25:22; 37:8; Numbers 7:89.
He spoke in the natural sense, for He never speaks with man except in fulness, and in the sense of the Letter Divine Truth is in its fulness, as may be seen above,214-224. The same is signified by the cherubim upon the curtains of the tabernacle and upon the veil; Exodus 26:31; for the curtains and the veils of the tabernacle signified the ultimates of heaven and the Church, and consequently of the Word,220; also by the cherubim carved on the walls and doors of the temple at Jerusalem, 1 Kings 6:20, 32, 35, as may be seen above,221; and also by the cherubim in the new temple, Ezekiel 41:18-20.
[3] 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 (A.V., I will destroy) thee, O covering cherub, from the midst of the stones of fire" Ezekiel 28:12-14, 16.
Tyre signifies the Church as to the knowledges of truth and good; and hence the king of Tyre signifies the Word, which is the source of that knowledge. It is evident that the king here signifies the Word in its ultimate, 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 contents of the sense of the Letter, as may be seen above, 217-218.
Since by cherubim is signified the Word in ultimates, and also a guard, therefore it is said in David:
"JEHOVAH bowed the heavens also, and came down... and He rode upon a cherub" Psalms 18:9-10.
"O Shepherd of Israel... Thou that dwellest between the cherubim, shine forth" Psalms 80:1.
"JEHOVAH sitteth between the cherubim" Psalms 99:1.
To ride upon the cherubim, and to sit upon them, means on the ultimate sense of the Word. Divine Truth in the Word and the nature of that Truth are described by the four animals, which are also called cherubim, in Ezekiel 1 9 and 10; and also by the four animals in the midst of the throne, and near the throne, Revelation 4:6; and following verses. See "Apocalypse Revealed," published by me at Amsterdam,239, 275, 314.
260. Insuper sciendum est, quod Sensus literae sit custodia pro genuinis veris, quae intus latent, ne laedantur; et in eo est custodia, quod ille Sensus possit huc illuc verti, et explicari secundum captum, et tamen Internum ejus non laedi et violari; non enim nocet, quod Sensus literae aliter ab uno quam ab altero intelligatur, sed id nocet, si homo falsa infert, quae contra Divina vera sunt, quod unice fit ab illis, qui se in falsis confirmaverunt; per hoc infertur Verbo violentia: ne hoc fiat, custodit Sensus literae, et custodit apud illos, qui in falsis sunt ex Religione, et falsa ejus non confirmant. Sensus literae Verbi ut Custodia, significatur per Cherubos in Verbo, et quoque per illos describitur ibi. Haec Custodia 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.
[2] Quid haec significant nemo videre potest, nisi sciat, quid per Cherubos significatur, et quid per Hortum Edenis, et per Arborem vitae ibi, et dein quid per Flammam gladii hinc inde vertentis se; haec singula in ARCANIS COELESTIBUS Londini editis ad hoc caput explicata sunt; videlicet, quod per Cherubos significetur Custodia; per viam Arboris vitae significatur introitus ad Dominum, qui hominibus est per Vera Sensus Spiritualis Verbi; per flammam gladii vertentis se, significatur Divinum Verum in ultimis, quod est sicut Verbum in Sensu literae, 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; per Arcam significabatur Verbum, quia Decalogus in illa erat primitivum ejus; per Cherubos ibi significabatur custodia, quare Dominus cum Mose inter illos loquutus est, Exodus 25:22; 37:9; 1 Numeri 7:89. Et loquutus est in Sensu naturali, nam cum homine non loquitur nisi in pleno, et in Sensu literae est Divinum Verum in suo pleno, videatur supra, 2 214-224. Nec aliud significatum est per CHERUBOS super Aulaeis Tabernaculi, et super Velo, Exodus 26:1, 31; 3 nam Aulaea et Vela Tabernaculi significabant ultima Coeli et Ecclesiae, ita quoque Verbi, videatur supra, 220. Similiter per CHERUBOS sculptos super parietibus et super foribus Templi Hierosolymitani, 1 Regnum 6:29, 32, 35, videatur supra, 221; 4 pariter per 5 CHERUBOS in Novo Templo, Ezechiel 41:18-20.
[3] Quoniam per Cherubos significabatur Custodia ne Dominus, Coelum, 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 6 lapidum ignis, Ezechiel 28:12-14, 16, per Tyrum significatur Ecclesia quoad cognitiones veri et boni, et inde per 7 Regem Tyri Verbum ubi et unde cognitiones illae sunt; quod Verbum hic in suo ultimo per illum, et per Cerubum Custodia significetur, patet, nam dicitur, tu obsignans demensum, omnis lapis pretiosus tegumentum tuum, 8 tu Cherube expansio contegentis, ut et Cherube contegens; quod per Lapides pretiosos, qui etiam ibi nominantur, intelligantur illa quae Sensus literae sunt, videatur supra 217-218. Quoniam per Cherubos significatur Verbum in ultimis, et quoque Custodia, ideo dicitur apud Davidem, Jehovah inclinavit Coelos, et descendit, et equitavit super 9 Cherubo, Psalm 18:10-11. 10 Pastor Israelis, qui sedet super Cherubis, effulge, Psalm 80:2. 11 Jehovah insidens Cherubis, Psalm 99:1, equitare super Cherubis, sedere super illis, [et insidere illis,] 12 est super sensu ultimo Verbi. Divinum Verum in Verbo, et ejus quale, describitur per quatuor Animalia, quae etiam vocantur Cherubi, apud Ezechielem 1; 9; 10. 13 et quoque per quatuor Animalia in medio Throni, et juxta Thronum, Apocalypsis 4:6, seq. Videatur APOCALYPSIS REVELATA a me Amstelodami edita, 239, 275, 314.
Footnotes:
1. Prima editio: Cap. 36:1.
2. Prima editio: sapra.
3. Prima editio: Exodus 26:31.
4. Prima editio: 221.
5. Prima editio: per (absque italicis).
6. Prima editio: modio.
7. Prima editio: pe.
8. Prima editio: tuam.
9. Prima editio: supor.
10. Sic Schmidt et Biblia Hebraica, sed 18:9-10 apud Biblia Anglica.
11. Sic Schmidt et Biblia Hebraica, sed 80:1 apud Biblia Anglica.
12. Sic De Doctrina de Scriptura Sacra 97.
13. Prima editio: I. IX et X.