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282. Because this cherub was like an eagle, and the eagle appeared as flying, it shall now be explained what is signified by flying in the Word. By flying are signified circumspection and presence, because a bird when it flies looks about from on high, and thus by its sight is present everywhere round about; but when flying is said, in the Word, of Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This, then, is why this cherub appeared like a flying eagle; for by cherubim in general is signified the providence of the Lord that the higher heavens may not be approached except from the good of love and of charity; and by this cherub is signified the Divine intelligence, as was shown just above.
[2] That by flying, when, in the Word, it is said of the Lord, is signified omnipresence, and, when said of men, circumspection and presence is evident from the following passages. In David:
God "rode upon a cherub, he did fly, and was carried upon the wings of the wind" (Psalm 18:10; 2 Sam. 22:11).
He rode upon a cherub signifies the Divine presence; he did fly signifies omnipresence in the spiritual world; and was carried upon the wings of the wind, signifies omnipresence in the natural world. These words of the Psalmist can be understood only from the spiritual sense.
[3] In Isaiah:
"As birds flying, so will Jehovah Zebaoth protect Jerusalem" (31:5).
Jehovah is said to protect Jerusalem as birds flying, for by protecting is signified the Divine providence as to defence; by Jerusalem is signified the church, and by birds flying, with which comparison is made, is signified circumspection and presence, and in this case, as being said of the Lord omnipresence.
[4] In the Apocalypse:
"I saw, and heard one angel flying through the midst of heaven, saying with a loud voice, Woe, woe, to the inhabitants of the earth" (8:13).
And again:
"I saw another angel fly in the midst of heaven, having the everlasting gospel to publish unto them that dwell on the earth" (14:6).
By the former angel is here signified the damnation of all who are in evils, and by the other angel is signified the salvation of all who are in good; by flying, is signified circumspection on every side where they are.
[5] In Isaiah:
"All the flocks of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee. Who are these that fly as a cloud, and as doves to the windows?" (60:7, 8).
The subject here treated of is the advent of the Lord and the enlightenment of the nations which shall then take place; and by the flocks of Arabia which shall be gathered together are signified the knowledges of truth and good. By the rams of Nebaioth which shall minister are signified truths, which form the life by virtue of spiritual affection; by flying as a cloud, and as doves to the windows, are signified seeking and investigation of truth from the sense of the letter of the Word, hence also by flying is signified circumspection; for a cloud signifies the sense of the letter of the Word; doves signify the spiritual affection of truth, and windows truth in light. That such a sense is contained in those words is evident from the signification of the flocks of Arabia, of the rams of Nebaioth, of a cloud, of doves, and of windows.
[6] In David:
"Fear and trembling are come upon me, whence I said, Who will give me wings like a dove? I will fly away where I may dwell. Lo, I will wander far off, and pass the night in the wilderness" (Psalms 55:5, 6, 7).
The subject here treated of is temptation and straitness at the time; fear and trembling signify that straitness; the seeking for truth at the time and casting about as to whither to turn oneself, is signified by, who will give me wings like a dove? I will fly away where I may dwell. The wings of a dove denote the spiritual affection of truth; to fly away where I may dwell denotes to rescue the life thereby from damnation; that there is as yet no hope of deliverance, is signified by, Lo, I will wander far off, and pass the night in the wilderness.
[7] In Hosea:
"Ephraim, as a bird shall their glory fly away; yea, if they have brought up sons, I will make them likewise bereaved of man" (9:11, 12).
By Ephraim is signified the enlightened understanding of those who belong to the church; by glory is signified Divine truth; by flying away as a bird is signified its deprivation. Comparison is here made with a bird, because a bird signifies the Rational and Intellectual, just as Ephraim does. By its being said, "If they have brought up sons, I will make them likewise bereaved of man" is signified that if they have even produced truths still they are not at all wise thereby; for sons denote truths, and to make them bereaved of man, is to deprive of wisdom.
[8] In Moses:
"Ye shall not make to you the form of any animal upon the earth, nor the form of any winged bird which flieth towards heaven" (Deuteronomy 4:15-17).
By these words, in the internal sense, is signified that man is not to procure to himself wisdom and intelligence from himself, or from proprium. For by the animals which walk upon the earth are signified the affections of good, from which is wisdom, and by birds are signified the affections of truth, from which is intelligence. By their being commanded not to make to themselves the form of any of these, is signified, that those things which they signify are not to be procured from man or from his proprium. It is said, "Any winged fowl that flieth towards heaven," because by winged fowl is signified the spiritual understanding of truth, and by flying towards heaven is signified the circumspection pertaining to intelligence in Divine things.
[9] From these considerations it is evident what is signified by this cherub appearing like a flying eagle, as also what is signified in Isaiah,
by the seraphim; each one had six wings; "with twain," of which "he covered his face, and with twain he covered his feet, and with twain he did fly" (6:2).
By the wings with which each of the seraphim covered his face is signified the spiritual affection of truth; by the wings with which he covered his feet, the natural affection of truth therefrom; and the wings with which he did fly denote circumspection and presence, in this case omnipresence, because the seraphim signify the same as the cherubim, namely, the Divine providence as to guardianship.
[10] The reason why by flying, when said of man, is signified circumspection, and at the same time presence, is that the sight is present with the object which it sees; that it appears afar off, or distant, is owing to intermediate objects, which appear at the same time, and can be measured as to space. This may be fully confirmed from those things which exist in the spiritual world; there, spaces themselves are appearances arising from the diversity of affection and of thoughts therefrom; therefore, when any persons or things appear afar off, and an angel or spirit desires from intense affection to be with them, or to view those things which are there, he is immediately present. The same is the case with thought, which is a man's internal or spiritual sight; this perceives those things which he before saw in himself, without space, thus altogether as present. This is why to fly is said of the understanding and of its intelligence, and why thereby are signified circumspection and presence.
282. Inasmuch as this cherub was like an eagle, and the eagle appeared as flying, it shall he told also what "flying" signifies in the Word. "Flying" signifies circumspection and presence, because a bird when it flies looks all about from on high, and thus by its sight is present everywhere and round about. But when "flying" in the Word is attributed to Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This then is why this cherub appeared "like an eagle flying;" for "cherubim" signify in general the Lord's Providence that the higher heavens be not approached except from the good of love and of charity; and this cherub signifies Divine intelligence (as was shown just above).
[2] That "flying" in the Word, in reference to the Lord signifies omnipresence, and in reference to men circumspection and presence, can be seen from the following passages. In David:
God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:10; 2 Samuel 22:11).
"He rode upon a cherub" signifies the Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "and was borne upon the wings of the wind" signifies omnipresence in the natural world. These words from David no one can understand except from the spiritual sense.
[3] In Isaiah:
As birds flying, so will Jehovah of Hosts protect Jerusalem (Isaiah 31:5).
Jehovah is said "to protect Jerusalem as birds flying," for "to protect" signifies the Divine Providence in respect to safe guard; "Jerusalem" signifies the church, and "birds flying," with which comparison is made, signify circumspection and presence, here, as attributed to the Lord, omnipresence.
[4] In Revelation:
I saw and I heard one angel flying, through midheaven, saying with a great voice, Woe, woe to the inhabitants of the earth (Revelation 8:13).
In the same:
I saw another angel flying through midheaven, having the eternal gospel to proclaim unto the inhabitants of the earth (Revelation 14:6).
The former angel signifies the damnation of all who are in evils; and the other angel signifies the salvation of all who are in good; "flying" signifies circumspection on every side where they are.
[5] In Isaiah:
All the flocks of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee. Who are these that fly as a cloud, and as doves to the windows? (Isaiah 60:7-8).
This treats of the Lord's coming, and the illustration of the Gentiles at that time; and "the flocks of Arabia that shall be gathered together" signify the knowledges of truth and good; "the rams of Nebaioth that shall minister" signify the truths that guide the life from a spiritual affection; "to fly as a cloud and as doves to the windows" signifies examination and scrutiny of truth from the sense of the letter of the Word; therefore "to fly" signifies circumspection; for "cloud" signifies the sense of the letter of the Word, "doves" the spiritual affection of truth, and "windows" truth in light. That such is the meaning of these words can be seen from the signification of "the flocks of Arabia," "the rams of Nebaioth," "cloud," "doves," and "windows."
[6] In David:
Fear and trembling were come upon me. And I said, Who will give me a wing like a dove's? I will fly away where I may dwell. Lo, I will wander far away; I will lodge in the wilderness (Psalms 55:5-7).
This treats of temptation and of distress then; "fear and trembling" signify such distress; the inquiry into truth then, and circumspection whither to turn oneself, is signified by "Who will give me a wing like a dove's? I will fly away where I may dwell." "Wing of a dove" means the affection of spiritual truth; "to fly away where I may dwell" means by that affection to rescue the life from damnation; that as yet there is no hope of deliverance is signified by "Lo, I will wander far away, and will lodge in the wilderness."
[7] In Hosea:
Ephraim, as a bird shall their glory fly away; yea if they have brought up sons, then I will make them bereaved of man (Hosea 9:11, 12).
"Ephraim" signifies the illustrated understanding of those who are of the church; "glory" signifies Divine truth; "to fly away as a bird" signifies the deprivation of it (comparison is made with a bird, because a "bird" signifies the rational and intellectual, as Ephraim does); "if they have brought up sons, then will I make them bereaved of man," signifies that if nevertheless they have brought forth truths, still they are not at all made wise thereby; for "sons" are truths, and "to make them bereaved of man" is to deprive them of wisdom.
[8] In Moses:
Ye shall not make to you the form of any beast upon the earth, nor the form of any winged bird that flieth towards heaven (Deuteronomy 4:16, 17). This signifies in the internal sense that man must not acquire for himself wisdom and intelligence from self, or from what is his own [ex proprio], for "beasts that walk upon the earth" signify the affections of good, from which is wisdom, and "birds" signify the affections of truth from which is intelligence. That they should not make to themselves the form of these signifies that the things signified are not to be acquired from man, that is, from what is his own [ex proprio]. It is said, "the winged bird that flieth towards heaven," because "winged bird" signifies the understanding of spiritual truth, and "to fly towards heaven" signifies the circumspection that belongs to intelligence in things Divine.
[9] From this it can now be seen what is signified by this cherub's appearing "like a flying eagle" as also what is signified in Isaiah by:
The seraphim, which 1had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly (Isaiah 6:2);
namely that the "wings with which be covered his face" signify the affection of spiritual truth; the "wings with which he covered his feet" the affection of natural truth therefrom; and the "wings with which he did fly" circumspection and presence, here omnipresence, because "seraphim" have a like signification as "cherubim," namely, Divine Providence in respect to guarding.
[10] "To fly" in reference to man signifies circumspection and at the same time presence, because sight is present with the object that it sees; its appearing far away or at a distance is because of the intermediate objects that appear at the same time, and can be measured in respect to space. This can be fully confirmed by the things that exist in the spiritual world. In that world spaces themselves are appearances, arising from the diversity of affections and of thought therefrom; consequently, when any persons or things appear far away, and an angel or spirit desires from intense affection to be with such, or to examine the things that are at a distance, he is at once present there. The like is true of thought, which is man's internal or spiritual sight. Things previously seen thought sees within itself irrespective of space, thus altogether as present. This is why "flying" is predicated of the understanding and of its intelligence, and why it signifies circumspection and presence.
Footnotes:
1. For "which" the Hebrew has "each of which" as found in 285.
282. Quoniam hic cherubus similis fuit aquilae, et haec apparuit sicut volans, dicetur etiam quid per "volare" in Verbo significatur. Per "volare" significatur circumspectio et praesentia, ex causa quia avis volans ex alto perspicit undequaque, et sic per visum suum praesens est ubivis et circum. At cum in Verbo "volare" dicitur de Jehovah, significat "volare" omnipraesentiam, quoniam omnipraesentia est infinita circumspectio et infinita praesentia. Inde nunc est quod hic cherubus apparuerit "similis aquilae volanti"; nam per "cherubos" in genere significatur providentia Domini ne caeli superiores adeantur nisi quam ex bono amoris et charitatis, et per hunc cherubum Divina Intelligentia, ut mox supra ostensum est.
[2] Quod per "volare" in Verbo, ubi de Domino, significetur omnipraesentia, et cum de hominibus circumspectio et praesentia, constare potest ex sequentibus his locis: Apud Davidem,
Deus "equitavit super cherubo, volavit, ac vectus est super alis venti" (Psalms 18:11 [B.A. 10] ; 2 Samuelis 22:11);
"equitavit super cherubo" significat Divinam providentiam; "volavit" significat omnipraesentiam in spirituali mundo; "et vectus super alis venti" significat omnipraesentiam in naturali mundo: quid illa apud Davidem, nemo intellecturus esset nisi ex sensu interno.
[3] Apud Esaiam,
"Sicut aves volantes, sic proteget Jehovah Zebaoth Hierosolymam" (31:5);
dicitur Jehovah "protegere Hierosolymam, sicut aves volantes", nam per "protegere" significatur Divina providentia quoad tutelam, per "Hierosolymam" significatur ecclesia, et per "aves volantes", cum quibus fit comparatio, significatur circumspectio et praesentia; hic, quia de Domino, omnipraesentia.
[4] In Apocalypsi,
"Vidi, et audivi unum angelum volantem per medium caeli, dicentem voce magna, Vae, vae incolis terrae" (8:13);
et alibi,
"Vidi alium angelum volantem per medium caeli habentem Evangelium aeternum, ut evangelizaret incolis terrae" (14:6);
per priorem "angelum" significatur damnatio omnium qui in malis sunt, et per alterum "angelum" significatur salvatio omnium qui in bono sunt; per "volare" significatur circumspectio undequaque ubi sunt.
[5] Apud Esaiam,
"Omnia pecora Arabiae congregabuntur tibi, arietes Nebajoth ministrabunt tibi. ...Qui illi, sicut nubes volant, et sicut columbae ad fenestras?" (60:7, 8);
agitur ibi de adventu Domini, et de illustratione gentium tunc; et per "pecora Arabiae" quae "congregabuntur" significantur cognitiones veri et boni; per "arietes Nebajoth" qui "ministrabunt", significantur vera quae vitam ex affectione spirituali ducunt; per "volare sicut nubes, et sicut columbae ad fenestras", significatur inquisitio et pervestigatio veri ex sensu litterae Verbi; inde etiam per "volare" significatur circumspectio; per "nubem" enim significatur sensus litterae Verbi, per "columbas" affectio veri spiritualis, et per "fenestras" verum in luce: quod talis sensus illis verbis insit, constare potest ex significatione "pecorum Arabiae", "arietum Nebajoth", "nubis", "columbarum" et "fenestrarum."
[6] Apud Davidem,
"Timor et tremor venit super me; ...unde dixi, Quis dabit mihi alam sicut columbae? Avolabo ubi habitem; ecce elongabo vagari, pernoctabo in deserto" (Psalms 55:6-8 [B.A. 5-7]);
agitur ibi de tentatione et de angustia tunc; "timor et tremor" significant illam angustiam: inquisitio veri tunc, et circumspectio quo se vertat, significatur per "Quis dabit mihi alam sicut columbae? Avolabo ubi habitem"; "ala columbae" est affectio veri spiritualis, "avolare ubi habitem" est per illam eripere vitam a damnatione; nondum spes liberationis, significatur per "ecce elongabo vagari, pernoctabo in deserto."
[7] Apud Hoscheam,
"Ephraim, sicut avis avolabit gloria eorum, ...immo si educaverint filios, tum orbos faciam eos ab homine" (9:11, 12);
per "Ephraim" significatur intellectus illustratus eorum qui ab ecclesia; per "gloriam" significatur Divinum Verum; per "avolare sicut avis", significatur deprivatio ejus (comparatio fit cum ave, quia "avis" significat rationale et intellectuale simile cum "Ephraim"); per "si educaverint filios, tum orbos faciam eos ab homine", significatur si usque protulerint vera quod usque per illa nihil saperent, "filii" enim sunt vera, "orbos facere ab homine" est deprivare a sapientia.
[8] Apud Mosen,
"Non facietis vobis ...formam ullius animalis in terra, nec formam ullius avis alatae quae volat versus caelum" (Deutr. 4 [16,] 17);
per haec in sensu interno significatur quod non sibi comparanda sit sapientia et intelligentia ex semet seu ex proprio; per "animalia" enim quae gradiuntur super terra significantur affectiones boni ex quibus sapientia, et per "aves" significantur affectiones veri ex quibus intelligentia; per quod "non facerent sibi formam" eorum, significatur quod illae non comparandae sint ex homine seu ex proprio ejus; "avis alata quae volat versus caelum" dicitur, quia per "avem alatam" significatur intellectus veri spiritualis, et per "volare versus caelum" significatur circumspectio quae est intelligentiae in Divinis.
[9] Ex his nunc constare potest quid significatur per quod hic cherubus apparuerit "similis aquilae volanti"; sicut etiam quid significatur apud Esaiam, per
Seraphim 1
cuique erant sex alae, quarum "duabus tegebat faciem, duabus tegebat pedes, et duabus volabat" (6:2),
quod nempe per "alas quibus tegebat faciem" significetur affectio veri spiritualis; per "alas quibus tegebat pedes", affectio veri naturalis inde; et per "alas quibus volabat" circumspectio et praesentia, hic omnipraesentia, quia per "seraphim" simile significatur quod per "cherubim", nempe Divina providentia quoad custodiam.
[10] Quod per "volare", cum de hominibus, significetur circumspectio et simul praesentia, est quia visus est praesens apud objectum quod videt; quod appareat longinquum aut distans, est ex intermediis, quae simul apparent, et mensurari possunt quoad spatia. Hoc plene confirmari potest ex illis quae existunt in spirituali mundo; in eo ipsa spatia sunt apparentiae oriundae ex diversitate affectionum et inde cogitationum; quapropter cum apparent aliqui aut aliqua longinque, et angelus seu spiritus ex intensa affectione vult illos qui ibi sunt convenire, aut illa quae ibi sunt lustrare, statim ibi praesens est. Simile fit cum cogitatione, quae est visus hominis internus seu spiritualis; illa videt quae prius viderat in se absque spatio, ita prorsus ut praesentia. Inde est quod "volare" dicatur de intellectu et de ejus intelligentia, et quod per id significetur circumspectio et praesentia.
Footnotes:
1. The editors made a correction or note here.