8764.“并且我怎样将你们背在鹰的翅膀上”表并且他们因此通过真理被提入天堂之光。这从“将某人背在鹰的翅膀上”的含义清楚可知，“将某人背在鹰的翅膀上”是指被提到高处，甚至被提入天堂之光；因为“背”表示被提升，“鹰”表示真理方面的理性层（关于“鹰”的这种含义，可参看3901节），因为鹰在高处飞。事实上，古人将可见的天堂或天空理解为天使天堂。简单人也认为天使在那里有自己的家；另外，由于高处的地方离太阳和众星更近，所以天上的光也在那里闪耀。正因如此，“被背在鹰的翅膀上”表示被带到高处的那光中。被提到那光中之所以通过信之真理实现，是因为信之真理就是那将人甚至提到天堂，就是信之真理所在之地的。真理方面的理性层由“鹰”来表示，是因为人的理性层是他的天堂，属世层相对来说就像大地。事实上，理性层构成内在人，属世层构成外在人。
“翅膀”之所以是指属灵真理，是因为“鸟”一般表示理性概念和思维（40，745，776，3219，5149，7441节）；因此，“翅膀”是指属灵真理，因为一切真正的理解力皆从这些真理形成。从虚假所形成的理解力，无论看上去多么清晰和敏锐，都不是真正的理解力。真正的理解力在天堂之光中观看，天堂之光就是属灵真理，也就是信之真理。所以，哪里没有信之真理，哪里就没有光，只有幽暗；被置于幽暗中的理解力根本不是理解力。“翅膀”也指属灵真理所拥有的源于其良善的能力；因为鸟的双翅就像人的双手或双臂，而“臂”和“手”表示能力（878，3387，4931-4937，5327，5328，5544，6292，6947，7518，7673，8050，8153，8281，8305节）。至于属灵真理所拥有的源于良善的能力，可参看前文（3563，4931，5623，6344，6423节）。
“翅膀”是指拥有源于良善的能力的属灵真理，或信之真理，这一点从圣言中的其它经文明显看出来。因此，当“翅膀”被归于神性时，它们表示拥有全能的神性真理；如在它们被归于基路伯的地方，“基路伯”表示主的圣治或天命，如以西结书：
每个基路伯都有四个脸面，每一个都有四个翅膀。它们的直张，彼此相对，每活物有两个翅膀遮体。我听见翅膀的声音，像大水的声音，像沙代的响声；活物行走的时候，哄嚷的声音像军营的声音；活物站住的时候，便将翅膀垂下。我又听见那活物翅膀彼此相碰的声音，与活物旁边轮子的噪声。基路伯翅膀的声音听到外院，好像沙代神的响声。翅膀以下有人手的样式。（以西结书1:6，23，24；3:13；10:5，21）
此处“翅膀”是指神之真理。这一点从包含在这段描述中的细节，以及以下细节明显可知：翅膀直张，彼此相碰，它们遮体；翅膀的声音像大水的声音，像轮子的声音，像沙代的声音，以及翅膀以下有人手的样式。翅膀“直张，彼此相碰”代表所有人在神性中的团契。它们“遮体”表示神性真理对发出它的神性良善来说，是一个包裹或衣服。因为神性良善就是一团火焰，神性真理是这团火焰发出的光。这光包围、因而遮盖或包裹这团火焰。火焰本身不会显现在天堂，只有包含火焰的光会显现，这火焰由此被感觉为热，也就是爱。声音听上去“像大水的声音”表示存在于天堂中的神性真理的性质；它的声音“像轮子的噪声，沙代的响声”所表相同；因为“声音”（sound）和“响声”（voice）被归于神性真理。这解释了为何经上说“大水的声音”，因为“水”是指真理（参看2702，3058，3424，4976，5668，8137，8138，8568节）；经上还说“轮子的噪声”，“轮子”是指教义事物的真理，因为“马车或战车”（chariots）是指支持真理的教义（5321，5945，8146，8148，8215节）；经上又说“沙代神的响声”，因为“沙代神”是指在试探和随后的安慰中进行指责的真理（1992，4572，5628节）。“翅膀以下有人手的样式”表示属于神性真理的全能，因为“手”是指能力，当被归于主时，是指至高意义上的全能
由此可见在约柜施恩座上的基路伯的翅膀，以及翅膀高张，遮掩施恩座（出埃及记25:20）代表什么；帐幕帘子和幔子上，以及所罗门圣殿中的基路伯又代表什么；以西结书（41:18-20）所描述的新殿周围的基路伯代表什么；还有“宝座周围的四活物”，每一个周围都有“六个翅膀”（启示录4:6，8）表示什么；“站在宝座上的撒拉弗”，各有“六个翅膀”（以赛亚书6:1，2）表示什么。
“翅膀”在内义上是指属灵真理，或信之真理，这一点清楚可见于以西结书：
主耶和华如此说：有一大鹰，翅膀大，翎毛长，羽毛丰满，彩色俱备，来到黎巴嫩，将香柏树梢拧去，叼到贸易之地；后来它取了这地的种子，栽于制种田里；插在大水旁，它就抽芽生长，成为蔓延的葡萄树。又有一鹰，翅膀大，羽毛丰满。看哪，这葡萄树从肥田多水的旁边中向这鹰伸出根来；它被栽种，好生枝子，结果子，成为佳美的葡萄树。（以西结书17:3-8）
这段预言描述了主对属灵教会的重建。此处提到的“鹰”是指信；“翅膀大，翎毛长”是指信之真理；“彩色俱备”是指记忆知识；由此而来的成长被描述为“来自黎巴嫩的香柏树梢”、“大水旁、制种田里的这地的种子”；由此产生的教会本身是“葡萄树”。“葡萄树”表示属灵教会（参看1069，5113节）；它也表示外在教会（6375节）；但来自另一鹰的“佳美的葡萄树”是指内在教会（6376节）；因为教会的外在被描述为一只鹰，它的内在被描述为另一只鹰。在这一章，后来先知描述了建在古人中间的这个教会如何在犹太人当中堕落的。
在诗篇，“翅膀”以同样的方式表示信之真理：
你们若安卧在羊圈，鸽子的翅膀就会镀白银，翎毛镀黄金。（诗篇68:13）
“鸽子的翅膀”是指信之真理，“鸽子”表示信（参看870节）；经上之所以说它们“镀白银”，因为“银子”是指源于良善的真理（1551，2954，5658，6914，7999节）。
“翅膀”是指神之真理，这一点也可从以下经文明显看出来：
那等候耶和华的，必从新得力。他们必如鹰展翅上腾。（以赛亚书40:31）
诗篇：
神骑着基路伯飞行；祂藉着风的翅膀快飞。（诗篇18:10；104:3）
这论述的是神性真理及其能力。又：
耶和华必用自己的翅膀遮蔽你，你要投靠在祂的翅膀底下。真理是盾牌圆楯。（诗篇91:4）
“被耶和华的翅膀遮蔽”和“投靠在祂的翅膀底下”表示属于信的保护和信靠。“在神翅膀的荫下”（诗篇17:8）、“投靠在祂翅膀的荫下”（诗篇36:7；57:1；61:4）、“在祂翅膀的荫下歌唱”（诗篇63:7）所表相同。
绝大多数事物也有一个反面意义，“翅膀”也是，它在反面意义上表示虚假，如启示录：
有蝗虫从无底坑的烟中出来，它们翅膀的声音，好像许多马奔跑上阵的声音。（启示录9:2，3，9）
此处“翅膀”是指与真理争战的虚假，因为“蝗虫”是指最外围的虚假（7643节）。
Potts(1905-1910) 8764
8764. And I bare you on eagles' wings. That this signifies and that thus by means of truths they were raised to heavenly light, is evident from the signification of "bearing anyone on eagles' wings," as being to be raised on high even into heavenly light; for by "bearing" is signified to be raised, by "wings" are signified spiritual truths, and by "an eagle," the rational as to truth. (That "an eagle" has this signification, see n. 3901, for eagles fly on high.) For by the visible heaven the ancients understood the angelic heaven. Moreover the simple believed that there was the home of the angels, and also that on high, because nearer the sun and stars, was heavenly light itself. Hence it is that "to be borne on eagles' wings" denotes to be borne on high into that light. That raising thither is effected by means of the truths of faith, is because the truth of faith is what raises man even to heaven, where its good is. That the rational as to truth is "an eagle," is because the rational of man is his heaven, and the natural is relatively like the earth, for the rational constitutes the internal man, and the natural the external man. [2] That "wings" denote spiritual truths, is because "birds" in general signify intellectual things and thoughts (n. 40, 745, 776, 3219, 5149, 7441); consequently "wings" denote spiritual truths, because all the intellectual is from these truths. The intellectual derived from falsities, however discerning and acute it appears, is not the intellectual; for the intellectual sees from the light of heaven, and the light of heaven is spiritual truth, that is, the truth of faith. Wherefore where there is no truth of faith, there is no light, but thick darkness, and an intellectual in thick darkness is no intellectual. "Wings" also denote the powers which belong to spiritual truth from its good; for the wings with birds are like the hands or arms with man, and by the "arms" and "hands" are signified powers (n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7518, 7673, 8050, 8153, 8281, 8305). (That there is power in spiritual truth from good, see n. 3563, 4931, 5623, 6344, 6423.) [3] That "wings" denote spiritual truths, or truths of faith which have power from good, is manifest from other passages in the Word. Wherefore when "wings" are attributed to the Divine, by them is signified the Divine truth which has omnipotence; as where they are attributed to the cherubs, by which is signified the Providence of the Lord, as in Ezekiel:
Every cherub had four faces, and every one of them had four wings; their wings were erect, the one toward the other; every one had wings that covered their bodies. I heard the sound of their wings like the sound of great waters, like the voice of Shaddai; when they went, a voice of tumult like the voice of a camp; when they stood, they let down their wings. I heard the voice of their wings kissing one another, and the voice of the wheels beside them. The voice of the wings of the cherubs was heard even to the outer court, as the voice of God Shaddai. The likeness of the hands of a man was under their wings (Ezek. 1:6, 23, 24; 3:13; 10:5, 21). [4] That here "wings" denote truth Divine is evident from each particular of the description, as well as from the fact that the wings were erect the one toward the other, that they covered their bodies, and that the sound of them was heard like the sound of great waters, like the voice of wheels, and like the voice of Shaddai, and also that the likeness of the hands of a man was under their wings. That the wings were "erect the one toward the other" represented the consociation of all in the Divine; that they "covered their bodies" signified that the Divine truth was a covering to the Divine good from which it proceeds. For the Divine good is a flame, and the Divine truth is the light therefrom, encompassing and thus covering the flame. The flame itself does not appear in heaven, but only the light in which the flame is, and which is thus perceived as heat, which is love. That "a sound was heard like the sound of great waters" signifies the quality of Divine truth in heaven; in like manner "its voice like the voice of wheels, and like the voice of Shaddai;" for "sound" and "voice" are attributed to Divine truth. It is therefore said, "the voice of great waters," because "waters" denote truths (see n. 2702, 3058, 3424, 4976, 5668, 8137, 8138, 8568), as also "the voice of the wheels," because "wheels" denote the truths of doctrinal things, for the reason that "chariots" denote doctrines of truth (n. 5321, 5945, 8146, 8148, 8215); and also "the voice of God Shaddai," because "God Shaddai" denotes truth chiding in temptations and afterward consoling (n. 1992, 4572, 5628). "The likeness of the hands of a man under the wings" signified the omnipotence which belongs to Divine truth, because "hands" denote power, and in the supreme sense omnipotence, when they are attributed to the Lord. [5] From all this it can be seen what was represented by the wings of the cherubs that were over the mercy-seat that was upon the ark of the covenant, and by their being expanded upward, and covering the mercy-seat (Exod. 25:20); also what the cherubs represented on the curtains of the tabernacle and on the veil, and likewise in the temple of Solomon; in like manner what they represented round about the new house described in Ezekiel 41:18-20; also what was signified by "the four animals round about the throne," each of which "had for itself six wings round about" (Rev. 4:6, 8); and what by "the seraphim standing above the throne," each one of which "had six wings" (Isa. 6:1, 2). [6] That in the internal sense "wings" denote spiritual truths, or the truths of faith, is evident in Ezekiel:
Thus said the Lord Jehovih, A great eagle, great in wings, long in pinions, full of feathers which had broidery, came upon Lebanon, and took a little twig of the cedar, and carried it into a land of traffic; thereafter it took of the seed of the land, and set it in a field of sowing; it took it unto great waters, it sprouted and became a luxuriant vine. And there was another eagle, great in wings and full of feathers, to which behold the vine applied its roots, and sent forth its shoots unto it, in a good field by many waters; it was planted to make branch, and to bear fruit, that it might be for a vine of magnificence (Ezek. 17:3-8). This prophetic utterance describes the setting up again of a spiritual church by the Lord. The "eagle" there spoken of denotes faith; "great in wings and long in pinions" denotes the truths of faith; "broidery" denotes memory-knowledge; growth therefrom is described by "the little twig of the cedar from Lebanon," by "a land of traffic," "the seed of the land in a field of sowing, beside great waters;" the church itself thence arising is "the vine." (That "a vine" denotes the spiritual church, see n. 1069, 5113; and that it denotes the external church, n. 6375; but "the vine of magnificence" which was from the other eagle, denotes the internal church, n. 6376; for the external of the church is described by one eagle, and its internal by the other.) Afterward is described by the prophet in the same chapter how that church which was set up with the ancients was perverted with the Jews. [7] In like manner by "wings" is signified the truth of faith in David:
If ye will lie among the ranks, the wings of a dove will be overlaid with silver, and her pinions with yellow gold (Ps. 68:13). "The wings of a dove" denote the truths of faith (that "a dove" denotes faith, see n. 870); they are said to be "overlaid with silver," because "silver" denotes truth from good (n. 1551, 2954, 5658, 6914, 7999). [8] That "wings" denote truth Divine, is also evident from the following passages:
They that await Jehovah are renewed in strength, they go up with wing like eagles (Isa. 40:31). God rode upon a cherub, and did fly, He was carried upon the wings of the wind (Ps. 18:10; 104:3);
treating of the Divine truth and its power. Again:
Jehovah shall cover thee under His wing, and under His wings shalt thou confide; truth is a shield and a buckler (Ps. 91:4). "To be covered with the wing of Jehovah," and "to confide under His wings," denote the protection and confidence that belong to faith. The like is meant by being "under the shadow of God's wings" (Ps. 17:8); "confiding in the shadow of His wings" (Ps. 36:7; 57:1; 61:4); and "singing in the shadow of His wings" (Ps. 63:7). [9] As most expressions have also an opposite sense, so likewise have "wings," in which sense "wings" signify falsities, as in John:
Out of the smoke of the pit of the abyss came forth locusts, and the voice of their wings was as the voice of many horses rushing to war (Rev. 9:2, 3, 9);
where "wings" denote falsities fighting against truth, for a "locust" denotes falsity in the extremes (n. 7643).
Elliott(1983-1999) 8764
8764. 'And [how] I bore you on eagles' wings' means and that as a result they were raised by means of truths to heavenly light. This is clear from the meaning of 'bearing someone on eagles' wings' as being raised on high, even to heavenly light; for 'bearing' means being raised, 'wings' spiritual truths, and 'an eagle' the rational in respect of truth (regarding this meaning of 'eagle', see 3901); for eagles fly on high. By the visible heaven or sky the ancients understood the angelic heaven. The simple also believed that angels had their home up there, and in addition that since places on high were nearer the sun and stars, heavenly light itself shone there. So it is that 'being borne on eagles' wings' means being taken on high into that light. The reason why one is raised into it by means of the truths of faith is that the truth of faith is what raises a person right up to heaven, where the good of faith is. The rational in respect of truth is meant by 'an eagle' because the rational level of a person is his heaven or sky, and in relation to it the natural level is so to speak the earth. For the rational constitutes the internal man and the natural the external.
[2] The reason why 'wings' are spiritual truths is that birds in general mean intellectual concepts and thoughts, 40, 745, 776, 3219, 5149, 7441, and therefore 'wings' are spiritual truths since all real understanding is formed from them. An understanding formed from falsities, no matter how clear and sharp-sighted it may seem to be, is no real understanding. Real understanding sees in the light of heaven, and the light of heaven is spiritual truth, that is, the truth of faith. Consequently where the truth of faith does not exist there is no light, only thick darkness; and an understanding set in thick darkness is no understanding at all. 'Wings' are also power, which spiritual truth possesses, derived from its good; for the wings on birds are like the hands and arms on a human being, and 'arms' and 'hands' mean power, 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7538, 7673, 8050, 8153, 8281, 8305. Regarding the power which spiritual truth possesses, derived from good, see 3563, 4931, 5623, 6344, 6423.
[3] The fact that 'wings' are spiritual truths or the truths of faith, possessing power derived from good, is evident from places elsewhere in the Word. Consequently when wings are attributed to the Divine, Divine Truth possessing almighty power is meant by them, for example where they are attributed to cherubs, by whom the Lord's providence is meant, as in Ezekiel,
Each cherub had four faces, and each one had four wings. Their wings were straight up, [the wing] of one towards [that of I the other; each had wings covering their bodies. I heard the sound of [their] wings, like the sound of great waters, like the voice of Shaddai, when they were coming, the sounda of tumult, like the sounda of a camp. When they stood they let down their wings. I heard the sounda of their wings, brushing togetherb, [the wing] of one towards [that of] the other, and the noisea of the wheels beside them. The sounda of the wings of the cherubs was heard even in the outer court, like the voice of God Shaddai. The likeness of the hands of a human being was under their wings. Ezek 1:4, 6, 23, 24; 3:13; 10:5, 21.
[4] 'Wings' here are God's truth. This is clear from the details contained in the description, both from the detail that the wings were straight up, one towards the other, and that they covered their bodies, as well as the details that the sound of them when it was heard was like the sound of great waters, like the noise of the wheels, and like the voice of Shaddai, and also the detail that the likeness of the hands of a human being was under their wings. The wings going straight up, one towards the other, represented the fellowship of all in the Divine. Their covering the cherubs' bodies was a sign that Divine Truth clothed Divine Good from which it comes forth; for Divine Good is the flame, and Divine Truth is the light emanating from it. This light encircles and so clothes that flame all round. The actual flame is not visible in heaven, only the light containing the flame, which is thereby felt as heat, which is rave. The sound heard 'like the sound of many waters' means the nature of Divine Truth as it exists in heaven; and the like is meant by the sound of it being like the noise of the wheels and like the voice of Shaddai. For 'sound' and 'voice' are attributed to Divine Truth. This explains why the words 'the sound of great waters' are used, for 'waters' are truths, 2702, 3058, 3424, 4976, 5668, 8137, 8138, 8568; also the words 'the noise of the wheels', for 'wheels' are truths belonging to religious teachings, since 'chariots' are teachings that uphold truth, 5321, 5945, 8146, 8148, 8215; as well as 'the voice of God Shaddai', for 'God Shaddai' is truth rebuking in temptations and subsequently bringing comfort, 1992, 4572, 5628. 'The likeness of the hands of a human being under their wings' was a sign of the almighty power that Divine Truth possesses, for 'hands' are power, and in the highest sense almighty power when they are attributed to the Lord.
[5] From all this one may see what was represented by the wings of the cherubs who were over the mercy seat which was over the ark of the covenant, and by their being spread out upwards and covering the mercy seat, Exod 25:20; also what the cherubs on the curtains of the tabernacle and on the veil represented, and in Solomon's temple too. In a similar way one may see what those all around within the new house represented, as described in Ezekiel 41:18-20; likewise what is meant by the four living creatures around the throne, each one of which had for itself six wings round about, Rev 4:8, and what by the seraphim standing above the throne, each of which had six wings, Isa 6: 1, 2.
[6] The fact that 'wings' in the internal sense are spiritual truths or the truths of faith is clear in Ezekiel,
Thus said the Lord Jehovih, A great eagle with great wings with long pinions full of feathers,c in its embroidery, came on Lebanon and took a twig of the cedar He carried it into a land of commerce. After that he took some of the seed of the land and planted it in a seed field; he took it to great waters. It sprouted and became a spreading vine. And there was another eagle with great wings and full of feathers,d and behold, the vine directed its roots towards it, and sent out its branches to it, in a good field, by many waters. It was planted to produce branches, and to bear fruit, in order that it might become a magnificent vine. Ezek 17:1-8.
This prophecy describes the establishment of the spiritual Church by the Lord. 'The eagle' referred to here is faith, 'its great wings and long pinions' are the truths of faith, and 'its embroidery' is factual knowledge. Growth out of all this is described by 'a twig of the cedar from Lebanon, by 'a land of commerce', and 'the seed of the land in a seed field, [taken] to great waters', the actual Church arising from this being 'a vine'. For the meaning of 'a vine' as the spiritual Church, see 1069, 5113, and as the external Church, 6375. But 'a magnificent vine' planted by another eagle is the internal Church, 6376; for the external aspect of the Church is described by the one eagle, and the internal aspect of it by the other. The prophet describes later on in the same chapter how this Church established among the Ancients was perverted among the Jews.
[7] The truth of faith is in like manner meant by 'wings' in David,
If you lie between the rows,e [you will be like] the wings of a dove covered with silver, and her pinions with the yellow of gold. Ps 68:-13.
'The wings of a dove' are the truths of faith, 'dove' meaning faith, see 870. They are said to be 'covered with silver' because 'silver' is truth derived from good, 1551, 2954, 5658, 6914, 6917, 7999.
[8] The meaning of 'wings' as God's truth is in addition clear from the following places: In Isaiah,
Those who await Jehovah are renewed with strength; they mount up with wings like eagles. Isa 40:31.
In David,
God rode on a cherub, and flew; He was borne on the wings of the wind. Ps 18:10; 104:3.
This refers to Divine Truth and its power. In the same author,
Jehovah will cover you under His wing, and under His wings will you put your trust. Truth is a shield and buckler. Ps 91:4.
'Being covered by Jehovah's wing, and putting one's trust under His wings' stands for protection and trust that belong to faith. The like is meant by being hidden under the shadow of God's wings, Ps 17:8; trusting in the shadow of His wings, Ps 36:7; 57:1; 61:4; singing in the shadow of His wings, Ps 63:7.
[9] Most things also have a contrary meaning, and this is no less so with 'wings'. In that contrary sense 'wings' means falsities, as in John,
From the smoke of the pit of the abyss there went out locusts, and the sound of their wings was like the sound of many chariot horses running to war. Rev 9:3, 9..Here 'wings' are falsities fighting against truth, for 'locusts' are falsities in the things that are outermost, 7643.
Latin(1748-1756) 8764
8764. `Et tuli vos super alis aquilarum': quod significet et quod ita per vera elevati sint ad lucem caelestem, constat ex significatione {1}`ferre aliquem super alis aquilarum' quod sit elevari in altam usque in lucem caelestem, nam per `ferre' significatur elevari, per `alas' vera spiritualia, et per `aquilam' rationale quoad verum; quod `aquila' id sit, videatur n. 3901, nam aquilae in alto volant; antiqui enim per caelum aspectabile intellexerunt caelum angelicum, etiam simplices crediderunt quod esset ibi domicilium angelorum, et quoque quod in alto, quia propius soli et stellis, esset ipsa lux caelestis; inde est quod per `ferri super alis aquilarum' sit in altum in lucem illam; quod elevatio illuc sit per vera fidei, est quia verum fidei est quod elevat hominem usque ad caelum, ubi est bonum ejus; quod rationale quoad verum sit `aquila,' est quia rationale hominis est caelum ejus, ac naturale est sicut terra respective, nam rationale constituit internum hominem et naturale externum. 2 Quod `alae' sint vera spiritualia, est quia aves in genere significant intellectualia et cogitationes, n. 40, 745, 776, 3219, 5149, 7441, inde `alae' sunt vera spiritualia, quia omne intellectuale est ex illis; intellectuale ex falsis, utcumque perspicax et acutum {2}appareat, non est intellectuale, nam intellectuale videt ex luce caeli, et lux caeli est verum spirituale, hoc est, verum fidei; quapropter ubi non est verum quod fidei, non est lux sed est caligo, ac intellectuale in caligine est nullum intellectuale; `alae' etiam sunt potentiae, quae sunt veri spiritualis ex bono ejus, nam alae apud aves sunt sicut manus (x)ac brachia apud hominem, et per `brachia' et `manus' significantur potentiae, n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7518, 7673, 8050, 8153, 8281, (x)8305; quod potentia sit veri spiritualis ex bono, videatur n. 3563, 4931, 5623, (x)6344, 6423. 3 Quod `alae' sint vera spiritualia seu vera fidei, quibus potentia ex bono, ex locis in Verbo alibi {3}patet; quapropter {4}cum alae tribuuntur Divino, per illas significatur Divinum Verum cui omnipotentia, ut {5}ubi `cherubis,' per quos significatur providentia Domini, ut apud Ezechielem, Quattuor facies erant unicuique cherubo, et quattuor alae unicuique; alae eorum erectae unius ad alterum; cuique alae tegentes corpora illorum; audivi sonum alarum {6}tanquam sonum aquarum magnarum, sicut vocem Schaddai; cum ibant, vocem tumultus sicut vocem castrorum; cum stabant remittebant alas suas: audivi vocem alarum illorum, osculantium se unius ad alterum; et vocem rotarum juxta illos. Vox alarum cheruborum audita est usque ad atrium exterius, sicut vox Dei Schaddai. Similitudo manuum hominis erat sub alis illorum, i 4, 6, 23, 24, iii 13, x 5, 21;4 quod `alae' hic sint verum Divinum, constat ex singulis descriptionis, tam ex eo quod `alae essent erectae unius ad alterum' quam quod `tegerent corpora,' ut et quod `sonus illarum audiretur sicut sonus aquarum magnarum, sicut vox rotarum, et sicut vox Schaddai,' et quoque quod `similitudo manuum hominis esset sub alis illorum'; quod `alae essent erectae unius ad alterum' repraesentabat consociationem omnium in Divino {7}; quod `tegerent corpora' significabat quod Divinum {8}Verum contegeret Divinum {9}Bonum a quo illud procedit; {10}Divinum enim Bonum est flamma, et Divinum Verum est lux inde; haec circumambit et sic circumtegit illam; ipsa flamma non apparet in caelo, sed modo lux in qua est flamma, quae sic percipitur ut calor, qui est amor; quod `sonus' {11}auditus sit sicut `sonus aquarum magnarum' significat quale Divini Veri in caelo; similiter `vox ejus sicut vox rotarum, et sicut vox Schaddai,' nam `sonus' et `vox' tribuuntur Divino Vero; dicitur ideo `vox aquarum {12}magnarum,' quia `aquae sunt vera, n. 2702, 3058, 3424, 4976, 5668, 8137, 8138, 8568, tum `vox rotarum,' quia `rotae' sunt vera doctrinalium ex eo quod `currus' {13}sint doctrinae veri, n. 5321, 5945, 8146, 8148, 8215, ut et `vox Dei Schaddai,' quia `Deus Schaddai' est verum increpans {14}in tentationibus et postea consolans, n. 1992, 4572, 5628; `similitudo manuum hominis sub alis' significabat omnipotentiam quae est Divino Vero, quia `manus' {15}sunt potentia, et in supremo sensu omnipotentia {16}, cum tribuuntur Domino {17}. 5 Ex his constare potest quid repraesentabatur per alas cheruborum qui super propitiatorio quod super arca {18}foederis, et quod expanderentur sursum, et obtegerent propitiatorium, Exod. xxv 20; tum quid repraesentarent cherubi super aulaeis tabernaculi, et super velo; et quoque in templo Salomonis; similiter quid circum novam domum, de qua apud Ezechielem xli 18-20; pariter quid significatur per quattuor animalia circum thronum, quorum unumquodvis habebat pro se sex alas circumcirca, Apoc. iv 8; et quid per seraphim stantes desuper throno, quorum unicuique senae alae, Esai. vi 1, 2. 6 Quod `alae' in sensu interno sint vera spiritualia seu vera fidei, constat apud Ezechielem, Sic dixit Dominus Jehovih, Aquila magna, magna alis, longa pennis, plena plumis, cui acupictura, venit super Libanum et accepit ramusculum cedris; deduxit in terram negotiationis; deinde sumpsit de semine terrae et posuit in agro sementis; accepit ad aquas magnas, {19}germinavit, et factum est in vitem luxuriantem. Et fuit aquila altera, magna alis, et plena plumis, ad quam ecce vitis applicuit radices suas, et palmites suos emisit ad illam, in agro bono, apud aquas multas; illa plantata ad faciendum ramum, et ad portandum fructum, ut esset in vitem magnificentiae, xvii 1-8;
propheticum hoc describit instaurationem Ecclesiae spiritualis a Domino; `aquila' ibi est fides, `magna alis et longa pennis' sunt fidei vera, `acupictura' est scientificum; increscentia inde describitur per `ramusculum cedri ex Libano,' (d)per `terram negotiationis, semen terrae in agro sementis, ad aquas magnas,' ipsa Ecclesia inde est vitis {20}; quod `vitis' sit Ecclesia spiritualis, videatur n. 1069, 5113, et quod sit Ecclesia externa, n. 6375; at `vitis magnificentiae' quae ab altera aquila, quod sit Ecclesia interna, n. 6376, nam Ecclesiae externum per unam aquilam, et ejus internum per alteram describitur; postea apud prophetam ibi describitur quomodo Ecclesia illa apud antiquos instaurata apud Judaeos perversa {21}est. 7 Similiter per `alas' significatur fidei verum apud Davidem, Si cubueritis inter ordines, alae columbae obductae argento, et pennae ejus flavedine auri, Ps. lxviii 14 [A.V. 13];
`alae columbae' sunt vera fidei; quod `columba' sit fides, videatur n. 870, quae dicuntur `obductae argento,' quia `argentum' est verum ex bono, n. 1551, 2954, 5658, 6914, 6917, 7999. 8 Quod `alae' sint verum Divinum, etiam constat ea sequentibus locis: apud Esaiam, Exspectantes Jehovam innovantur robore, ascendunt ala sicut aquilae, xl 31:
apud Davidem, Deus equitavit super cherubo, et volavit, vectus est super alis venti, Ps. xviii 11; Ps. civ 3;
agitur ibi de Divino Vero ac Ipsius potentia: apud eundem, Jehovah sub ala Sua obteget te, et sub alis Ipsius confides; clypeus et parma veritas, Ps. xci 4;
`ala Jehovae obtegi, et sub alis Ipsius confidere' pro tutela et confidentia quae fidei: pariter occultari sub umbra alarum Dei, Ps. xvii 8; {22}in umbra alarum Ipsius confidere, Ps. xxxvi 8 [A.V. 7]; Ps. lvii 2 [A.V. 1]; Ps. lxi 5 [A.V. 4]; in umbra alarum Ipsius cantare, Ps. lxiii 8 [A.V. 7]. 9 Sicut pleraque etiam sensum oppositum habent, ita quoque alae, {23}in quo sensu `alae' significant falsa, ut apud Johannem, E fumo putei abyssi exiverunt locustae, et vox alarum illarum sicut vox currus equorum multorum currentium ad bellum, Apoc. ix 2, 9;
ibi `alae' sunt falsa pugnantia contra verum, nam `locusta' est falsum in extremis, n. 7643. @1 ferre aliquem, cum dicitur super alis aquilarum, quod sit elevari in altum ex significatione alarum, quod sint vera spiritualia, de qua sequitur, et ex significatione aquilarum, quod sint rationale quoad verum, de qua n. 3901, causa quod aquilae id sint est quia in alto volant, antiqui enim per coelum aspectabile intellexerunt coelum angelicum, etiam simplices ex illis crediderunt ibi domicilium angelorum esse, at qui noverunt arcana Ecclesiae sciverunt quod coelum aspectabile seu sidereum modo repraesentaret coelum angelicum, sicut omne quod visibile est in natura invisibilia in Regno Domini, inde est quod aquilae sint rationale, nam rationale in homine est supra ejus naturale, et ibi est coelum ejus; inde est, quod per ferre super alis aquilarum, est elevari per vera ad lucem coelestem, nam quo altius eo interius in coelo crediderunt, et quo interius in coelo, eo in luce illustriore coelesti$ @2 apparet IT$ @3 constat before ex locis$ @4 i etiam$ @5 quum$ @6 quasi$ @7 i Vero$ @8 spirituale$ @9 coeleste$ @10 corpora enim sunt Divinum coeleste, hoc est Divinum Bonum in coelo est flamma, Divinum autem spirituale, seu Divinum Verum ibi est Lux, haec apparet in coelo, non autem illa, tametsi inest$ @11 audiretur$ @12 multarum$ @13 est [sit intended] doctrina$ @14 cum tentatur homo, ac$ @15 est$ @16 i est$ @17 i, et alicui Ipsius tributo, ut hic Providentiae Ipsius$ @18 qui expandebantur sursum, et obtegebant$ @19 luxuriavit AI$ @20 i quae ex illis$ @21 sit$ @22 After Ps. lxiii 8$ @23 d et in quo i et in eo$