283#“四活物周围各有六个翅膀”表示在各方面围绕属天神性的属灵神性的表象。这从“四活物”和“周围的六个翅膀”的含义清楚可知：“四活物”，也就是基路伯，是指主的神性守卫和圣治，免得高层天堂不通过爱与仁之良善就被靠近；由于这就是就其身体而言，四活物的含义，所以它们也表示属天神性(对此，我们很快就会论述)。“周围的六个翅膀”是指在属天神性周围的属灵神性(对此，我们也很快论述)。“基路伯”就其身体而言，表示属天神性，就其翅膀而言，表示属灵神性；这是因为代表天上事物的一切就其身体或躯体而言，都表示本质的事物，就其身体或躯周围的事物而言，表示形式的事物。因此，就其身体而言，人表示本质上的良善，就围绕身体的事物而言，表示形式上的良善；属天良善是本质上的良善，属灵良善是形式上的良善；这是因为良善住在意愿中，意愿才是人自己，或本质上的这个人；而作为良善形式的真理所在的理解力是由此而来的人，因而是形式上的人；属灵良善也在属天良善周围。
不过，首先要解释一下什么是属天神性，什么是属灵神性。天堂分为两个国度，其中一个国度被称为属天国度，另一个被称为属灵国度。它们的不同之处在于，那些在属天国度的人处于对主之爱的良善，那些在属灵国度的人处于对邻之仁的良善。因此，属天神性是对主之爱的良善，属灵神性是对邻之仁的良善。此外，天堂照着这些良善被排列；最高或第三层天堂由那些处于属天良善，或处于对主之爱的良善之人组成；继它之后，被称为中间或第二层天堂的天堂由那些处于属灵良善，或处于对邻之仁的良善之人组成；由于属天良善是最高地方的良善，属灵良善是其次地方的良善，所以后者在前者周围。事实上，在上的，也在里面；在下的，也在外面；在外面的则在周围。这就是为何在圣言中，高层事物和中间事物表示内层事物；低层事物和周围的事物表示外层事物。由于每种良善，无论属天的还是属灵的，都进行守卫，并且“活物”或动物，也就是基路伯，就其身体而言表示属天神性，就其翅膀而言，表示属灵神性，所以很明显，看上去“周围各有六个翅膀的四活物”表示在各方面围绕属天神性的属灵神性的表象。不过，对这些事物的更完全的概念可从《天堂与地狱》一书的相关阐述和说明中得以形成；首先是说明主的神性构成天堂的章节(HH7–12节)；然后是说明主在天堂的神性是对主之爱和对邻之仁的章节(HH13–19节)；最后是说明天堂分为两个国度，一个属天国度和一个属灵国度的章节(HH20–28节)。
283b.基路伯看似动物，是因为天上的事物在终端以各种方式被代表，这一点从圣言中的许多经文可以看出来，如耶稣受了洗，圣灵就仿佛鸽子落在祂身上(马太福音3:16, 17)；主的神性看似羔羊(启示录5:6, 8, 13)；主由此也被称为羔羊(启示录6:1, 16; 7:9, 10, 14, 17; 12:11; 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22, 23, 27)。之所以有“四个基路伯”，“各有六个翅膀”，是因为“四”表示属天良善，“六”表示属灵良善。“四”表示结合，与主的至内在结合是通过对主之爱实现的；但“六”表示联系，与主的联系通过对邻之仁实现。
“翅膀”表示属灵神性，属灵神性本质上是源于良善的真理，这一点从以下经文清楚看出来。诗篇：
你们躺卧在羊圈中，必有鸽子的翅膀镀银，翎毛镀上黄金；沙代啊，你赶散的时候，列王必在其中。(诗篇68:13, 14)
若不凭内义，没有人能明白“躺卧在羊圈的人必有鸽子的翅膀镀银，翎毛镀上黄金”、“沙代赶散的时候，列王必在其中”表示什么。就内义而言，“躺卧在羊圈中”表示照律例生活；镀银的“鸽子的翅膀”表示属灵真理；镀上黄金的“翎毛”表示这些真理所来自的属灵良善；“沙代”表示一种试探的状态；“其中的列王”表示在这种状态之中和之后的真理。镀银的“鸽子的翅膀”表示属灵真理，是因为“翅膀”表示属灵之物，“鸽子”表示源于良善的真理，“银”表示真理本身。镀上黄金的“翎毛”表示这些真理所来自的属灵良善，是因为“翎毛”和“黄金”表示真理所来自的属灵良善。“沙代赶散的时候”表示一种试探的状态，是因为“沙代神”表示试探和试探之后的安慰；由于源于良善的真理通过试探被植入人，所以经上说，“列王必在其中”，“列王”表示源于良善的真理(参看AE31节)。
又：
神骑着基路伯飞行，载在风的翅膀上。(诗篇18:10)
“神骑着基路伯”表示主的圣治；祂“飞行”表示在灵界的全在；祂“载在风的翅膀上”表示在自然界的全在；“风的翅膀”是指属世事物所来自的属灵事物。
又：
耶和华必用自己的翅膀遮盖你，你要投靠在祂的翅膀底下；真理是盾牌和护盾。(诗篇91:4)
“用翅膀遮盖”表示通过神性真理，也就是属灵神性守卫；“投靠在祂的翅膀底下”表示在已知真理，也就是属灵-属世神性之下。由于这两者都表示真理，“遮盖”表示通过它守卫，所以经上说：“真理是盾牌和护盾。”这清楚表明下面这些话表示什么：
隐藏在神翅膀的荫下。(诗篇17:8)
投靠在祂翅膀的荫下。(诗篇36:7; 57:1)
在祂翅膀的荫下欢呼。(诗篇63:7)
“翅膀”当论及主时，表示属灵神性，这一点从以下经文进一步清楚看出来。以西结书：
我从你旁边经过，看见你的时候，见你的时期是爱情的时期，我就向你展开了我的翅膀，遮盖了你的赤体。(以西结书16:8)
此处论述的是耶路撒冷所表示的教会及其改造；“爱情的时期”表示它能被改造时的状态；“我就向你展开了我的翅膀”表示属灵真理，改造通过属灵真理实现；“我遮盖了你的赤体”表示由此将邪恶隐藏起来；因为人通过遗传，后来又从他的自我，或自己的东西中所拥有的邪恶通过属灵真理，也就是源于良善的真理被隐藏起来，也就是被移除，以至于不再出现。
诗篇：
耶和华披上亮光，如披外袍，铺张穹苍，如铺帷幔；在水中立内室的栋梁，用云彩为战车，藉着风的翅膀而行。(诗篇104:2, 3)
耶和华给自己披上的“亮光”表示天堂里的神性真理；它被称为祂的“外袍”，是因为它从显为太阳的主发出，因而在祂外面和周围。当主变了形像时，祂的“光”和“衣裳”(马太福音17:9; 马可福音9:3; 路加福音9:28–37)具有同样的含义。祂“铺张穹苍，如铺帷幔”表示用神性真理充满天堂及其居民，由此充满聪明。祂“在水中立内室的栋梁”表示用真理和良善的知识充满那些在终端天堂和教会里的人；祂“用云彩为战车”表示取自圣言字义的真理的教义，“云彩”表示字义，“战车”表示教义；“藉着风的翅膀而行”表示包含在字义中的圣言的灵义。
玛拉基书：
向你们敬畏我名的人，必有公义的太阳升现，他的翅膀有医治之能。(玛拉基书4:2)
“公义的太阳”表示爱之良善，也就是属天神性；“有医治之能的耶和华的翅膀”表示源于那良善的真理，也就是属灵神性；“医治”是指由此的改造。
摩西五经：
如鹰搅动巢窝，在雏鹰以上振翅，展翅接取它们，把它们背在两翼之上。这样，耶和华独自引导他。(申命记32:11, 12)
此处与“鹰”作比较，是因为“鹰”表示聪明，“翅膀”表示属灵神性，也就是那聪明所来自的神性真理。
以赛亚书：
那等候耶和华的，必重新得力，他们必如鹰展翅上腾。(以赛亚书40:31)
“如鹰展翅上腾”是指上升进入天堂之光，也就是聪明所来自的神性真理或属灵神性。
以西结书：
我要把它栽种在高山上，使它长出枝子，结出果子，成为华美的香柏树；各翅膀的一切鸟儿都要住在它下面。(以西结书17:23)
“华美的香柏树”表示属灵教会；“各翅膀的一切鸟儿”表示源于属灵真理的理解或聪明的事物。
283c.由此可见，在圣言的此处和别处，“基路伯的翅膀”表示什么，即表示属灵神性，也就是进行教导、重生和保护的神性真理。
在以西结书也是如此：
每个基路伯都有四张脸；各有四个翅膀，它们的翅膀直张，彼此相对，每活物有两个翅膀遮体。我听见基路伯翅膀的声音，像大水的声音，像沙代的响声；它们去的时候，(又听见)哄嚷的响声，像军营的响声；它们站住的时候，便将翅膀垂下。我又听见它们翅膀彼此亲吻的响声，与它们旁边轮子的响声；基路伯翅膀的响声听到外院，好像沙代神的响声。它们翅膀以下有手的样式。(以西结书1:4, 6, 23, 24; 3:13; 10:5, 21)
此处“翅膀”表示属灵神性，也就是主在祂的属天国度的神性真理，这一点从此处描述的细节明显看出来；“四个翅膀”表示属天国度中的属灵神性；“它们的翅膀直张，彼此相对”和“彼此亲吻”表示那国度的所有人都由主来联合和结合；遮体的“翅膀”表示那里围绕属天神性的属灵神性；它们翅膀的声音听上去像“大水的声音”、“轮子的响声”、“沙代的响声”，以及“听到外院的翅膀的响声”表示属灵神性，也就是终端天堂的神性真理的品质；因为“响声”(voice)论及真理；“水”表示真理和对真理的感知；“轮子”表示教义的真理，因为“战车”表示教义；“沙代神”表示在试探中进行指责，后来又安慰的真理；“外院”是指终端天堂；“翅膀以下手的样式”表示神性真理的能力。
283d.由此也可以看出，柜子上的施恩座以上的基路伯的“翅膀”表示什么；对此，摩西五经如此描述：
从这一头造一个基路伯，从那一头造那一个基路伯；在施恩座的两头将基路伯与施恩座连在一起制造。基路伯要向上张开翅膀，用翅膀遮掩施恩座，它们的脸要彼此相对；基路伯的脸要朝着施恩座。要将施恩座安在柜的上边，又将我所要赐给你的法版放在柜里。(出埃及记25:18–21)
此处提到的“基路伯”以同样的方式表示主在守卫方面的圣治，免得高层天堂不通过来自主并对主的爱之良善就被靠近。柜子里的“法版”或律法，表示主自己；“柜子”表示至内层或最高层天堂；“施恩座”表示对出于爱之良善的敬拜的一切的垂听和接受，以及那时的赎罪；“基路伯的翅膀”表示那层天堂，或那个国度中的属灵神性；“向上张开的翅膀”、“它们遮掩施恩座”、“它们的脸朝着施恩座”表示接受本身和垂听。不过，这些事可参看《属天的奥秘》(9506–9546节)，那里充分解释了它们。由于“基路伯的翅膀”，以及它们的朝向或末端表示被主垂听和接受的神性真理，所以摩西五经接着说：
我要在那里与你相会，又要从施恩座上边，法版的柜子上二基路伯中间，和你说我所要吩咐你传给以色列人的一切事。(出埃及记25:22; 民数记7:89)
283e.由于圣言中的绝大多数词语都有反面意义，所以“翅膀”也有反面意义，它们在反面意义上表示虚假和基于虚假的推理；如在启示录：
有蝗虫从无底坑的烟中出来。它们翅膀的响声，好像许多马车奔跑上阵的响声。(启示录9:2, 3, 9)
“蝗虫”表示终端的虚假，“马”表示基于这些虚假的推理，“上阵”(即战争)表示虚假与真理的争战；故经上说：“蝗虫翅膀的响声，好像许多马车奔跑上阵的响声。”
何西阿书：
以法莲和偶像连在一起。他们的酒已经发酸；他们一味行淫。风把他们裹在翅膀里，他们必因所献的祭而蒙羞。(何西阿书4:17–19)
“以法莲”表示理解力，就是诸如与教会里那些阅读圣言时被光照的人同在的那种理解力；“偶像”表示教义的虚假；因此，“以法莲和偶像连在一起”表示抓住虚假不放的败坏的理解力；“他们的酒已经发酸”表示教会真理的品质，即它已经不复存在，“酒”表示这真理；“他们一味行淫”表示他们已经歪曲真理，“行淫”表示对真理的歪曲；“风把他们裹在翅膀里”表示基于谬误的推理，虚假由此而来。至于在属灵事物上的谬误都是什么，可参看《新耶路撒冷及其属天教义》(53节)。撒迦利亚书(5:9)提到的妇人翅膀的“风”所表相同。
283. (5:8) And the four animals had, each by itself, six wings roundabout. That this signifies the appearance of the spiritual Divine on every side around the celestial Divine, is evident from the signification of the four animals, which were cherubim, as being the Divine guardianship and providence of the Lord that the higher heavens may not be approached except by the good of love and of charity. And because this is signified by the four animals, as to their bodies, the celestial Divine is also signified, concerning which we shall treat presently; and from the signification of six wings roundabout, as denoting the spiritual Divine around the celestial Divine, concerning which we shall also speak in what follows. The reason why the cherubim, as to their bodies, signifies the celestial Divine, and as to their wings the spiritual Divine, is that all things by which celestial things are represented, as to the bodies themselves signify things essential, and as to the things which are about them they signify things formal. Hence man also as to the body signifies good in essence, and as to those things which encompass it, good in form; celestial good is good in essence, and spiritual good is good in form; and this for the reason that the will, in which good resides, is the man himself, or the man in essence, and the understanding, in which truth is, which is the form of good, is the man therefrom, thus man in form; the latter good is also around the former.
[2] But it shall first be explained what the celestial Divine is, and what the spiritual Divine. The heavens are distinguished into two kingdoms, of which the one is called the celestial kingdom, and the other the spiritual kingdom. The distinction lies in this, that those who are in the celestial kingdom are in the good of love to the Lord, and those who are in the spiritual kingdom are in the good of charity towards the neighbour; hence the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbour. According to these goods also the heavens are arranged: the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven which succeeds it, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbour; and because celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is around the former, for that which is above is also within, and that which is below is also without, and what is without is also around. Hence it is that in the Word by higher things, and things which are in the midst, are signified interior things, and by lower things, and things which are around, are signified exterior things.
Now because both celestial and spiritual good, guard, and as by the animals themselves, or by the cherubim as to their bodies, is signified the celestial Divine, and by the same as to their wings is signified the spiritual Divine, it is clear that by their being seen as having each by itself six wings about, is signified the appearance of the spiritual Divine on every side around the celestial Divine. (But concerning these things a fuller idea may be formed from what is said and shown in the work, Heaven and Hell. First, from the article in which it is shown that the Divine of the Lord makes heaven, n. 7-12; afterwards from the article, That the Divine of the Lord in heaven is love to Him and charity towards the neighbour, n. 13-19: and lastly, in the article, That heaven is distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, n. 20-28.)
[3] The reason why the cherubim were seen as animals is, that celestial things are represented in various ways in ultimates, as is evident from many passages in the Word; as, that the Holy Spirit appeared as a dove over Jesus when He was baptized (Matthew 3:16, 17); and that the Divine of the Lord appeared as a lamb (Apoc. 5:6, 8, 13), whence also the Lord is called a lamb (Apoc. 6:1, 16; 7:9, 10, 14, 17; 12:11; 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22, 23, 27). The reason why the cherubim were four, and why each had six wings is, that by four is signified celestial good, and by six spiritual good. For the number four signifies conjunction, and inmost conjunction with the Lord is effected by means of love to Him; but the number six signifies communication, and communication with the Lord is effected by means of charity towards the neighbour.
[4] That wings signify the spiritual Divine which in its essence is truth from good, is evident from the following passages. In David:
"If ye have lain among the ranks; the wings of a dove covered with silver, and her feathers with yellow gold; when thou, O Shaddai, spreadest out, kings are in it" (31).
[5] In the same:
God "rode upon a cherub, he did fly; he was carried upon the wings of the wind" (Psalms 18:10).
By God riding upon a cherub is signified His Divine providence; by did fly, is signified His omnipresence in the spiritual world; he was carried upon the wings of the wind, denotes His omnipresence in the natural world; the wings of the wind signify spiritual things from which are natural things.
[6] Again:
Jehovah "covereth thee under his wing, and under the abyss shalt thou trust; truth is a shield and buckler" (Psalms 91:4).
To cover under wings signifies to be guarded by the Divine truth, which is the spiritual Divine; and to trust under the abyss signifies truth scientific (verum scientificum), or the natural Divine. And because both the latter and the former signify truth, and being covered signifies protection thereby, it is therefore said, truth a shield and buckler. From these considerations it is also evident what is signified
By being hid under the shadow of God's wings (Psalms 17:8).
By the children of men putting their trust under the shadow of His wings (Psalms 36:7; 57:1);
and also
By singing under the shadow of His wings (Psalms 63:7).
That wing, when said of the Lord, signifies the spiritual Divine, is further evident from the following passages.
[7] In Ezekiel:
"When I passed by thee, and looked upon thee, behold thy time was the time of loves, I spread my wing over thee, and I covered thy nakedness" (16:8).
Here the church and its reformation is treated of, and is signified by Jerusalem; the time of loves signifies the state when it could be reformed. I spread my wing over thee, signifies spiritual truth, by which reformation is effected; and I covered thy nakedness, signifies the hiding of evil thereby; for the evil which man has from his hereditary nature and afterwards from his proprium is hidden, that is, it is removed so as not to appear, by means of spiritual truths, which are truths from good.
[8] In David:
Jehovah "covereth himself with light as with a garment; he stretcheth out the heavens like a curtain; he layeth the beams of his chambers in the waters; he maketh the clouds his chariot; he walketh upon the wings of the wind" (Psalms 104:2, 3).
By the light with which Jehovah is said to cover Himself is signified the Divine truth in the heavens, which is called His garment because it proceeds from Him as the Sun, and so is without and about Him. The signification of this passage is similar to that of those which treat of the Lord's transfiguration, and of the light which then beamed from His face and His raiment (Matthew 17:2; Mark 9:3; Luke 9:28-37). By he stretcheth out the heavens like a curtain, is signified Jehovah's filling heaven and its inhabitants with the Divine truth, and thereby with intelligence. He layeth the beams of his chambers in the waters, denotes His filling with the knowledges of truth and good those who are in the ultimate heaven and who are in the church; he maketh the clouds his chariot, signifies the doctrine of truth from the literal sense of the Word; the clouds denote that sense, and chariot denotes doctrine; He walketh upon the wings of the wind, signifies the spiritual sense of the Word contained in the literal sense.
[9] In Malachi:
"But unto you that fear my name shall the Sun of righteousness arise and healing in his wings" (4:2).
The Sun of righteousness signifies the good of love, which is the celestial Divine; and the wings of Jehovah in which there is healing signify truth from that good, which is the spiritual Divine: healing denotes reformation thereby.
[10] In Moses:
"As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings; so Jehovah alone doth lead him" (Deuteronomy 32:11, 12).
Here comparison is made with an eagle, because an eagle signifies intelligence, and wings signify the spiritual Divine, which is Divine truth, whence that intelligence is derived.
[11] In Isaiah:
"They that wait for Jehovah renew their strength, they mount up with wings as eagles" (40:31).
To mount up with wings as eagles denotes to ascend into the light of heaven, which is Divine truth, or the spiritual Divine from which is intelligence.
[12] In Ezekiel:
"In the mountain of the height will I plant it, that it may lift up the bough and bear fruit, and become a magnificent cedar, that under it may dwell every bird of every wing" (17:23).
By a magnificent cedar is signified the spiritual church; by every bird of every wing, are signified intellectual things which are derived from spiritual truths.
From these considerations it is now evident that the wings of the cherubim, both here and elsewhere in the Word, signify the spiritual Divine, which is the Divine truth instructing, regenerating and defending.
[13] As also in Ezekiel:
"There were four faces to each "cherub," and four wings to each; their wings erect one to the other; each of them had wings covering their bodies. I heard the sound of the wings as it were the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult, as the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels near them: the voice of the wings of the cherubim was heard at the court without, as the voice of God Shaddai; the likeness of hands was under their wings" (1:4, 6, 23; 3:13; 10:5, 21).
That wings here signify the spiritual Divine, which is the Divine truth of the Lord in His celestial kingdom, is evident from each particular of the above description. The wings being four, signifies the spiritual Divine in that kingdom; their wings being erect one to the other and kissing each other, signifies the association and conjunction of all who are in that kingdom by the Lord; the wings covering their bodies, signifies the spiritual Divine encompassing the celestial Divine; the sound of their wings being heard as the sound of great waters, and as the sound of wheels and as the voice of Shaddai, and the voice of the wings being heard even to the outer court, signifies the quality of the spiritual Divine, or of the Divine truth in the ultimate heaven; for voice is said of truth. Waters also signify truths, and the perception of them; wheels signify the truths of all doctrinals, because a chariot signifies doctrine. God Shaddai denotes truth rebuking in temptations, and afterwards consoling; the outer court denotes the ultimate heaven; the likeness of hands under the wings signifies the power of Divine truth.
[14] From these considerations it may also be seen what was signified by the wings of the cherubim which were upon the mercy-seat which was over the ark, concerning which it is thus written in Moses:
"Make one cherub on the one end, and the other cherub on the other end; even of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall stretch forth their wings upwards, covering with their wings upon the mercy-seat, and their faces of a man to his brother; towards the mercy-seat shall the faces of the cherubim be. And thou shalt put the mercy-seat upon the ark from above; and to the ark thou shalt give the testimony that I shall give thee" (Exodus 25:19-21).
By the cherubim here mentioned is in like manner signified the providence of the Lord as to guardianship, lest the highest heaven, or the celestial kingdom, should be approached except by the good of love from the Lord and to the Lord. By the testimony, or law, placed in the ark, is signified the Lord Himself; by the ark, the inmost or highest heaven; by the mercy-seat, the hearing and reception of all things of worship which are from the good of love, and expiation at the time; by the wings of the cherubim is signified the spiritual Divine in that heaven, or in that kingdom. By the wings being stretched forth upwards, and by their covering the mercy-seat, and their faces being toward it is signified reception itself and hearing (but these things may be seen more fully explained in Arcana Coelestia, from n. Numbers 7:89).
[15] Because most expressions in the Word have also an opposite meaning, so also have wings, in which they signify falsities and reasonings from them; as in the Apocalypse:
"Out of the smoke of the pit of the abyss went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to battle" (9:2, 3, 9).
Locusts signify falsities in extremes, and horses reasonings from them, and battle signifies the combat of falsity against truth; hence it is said, the voice of the wings of the locust was as the voice of chariots of many horses running to battle.
[16] In Hosea:
"Ephraim is joined to idols. Their wine is sour; in whoring they have committed whoredom. The wind hath bound her up in its wings, and they shall be ashamed of their sacrifices" (4:17-19).
By Ephraim is signified the Intellectual, such as it is with those within the church who are enlightened when they read the Word. By idols are signified falsities of doctrine, hence by Ephraim being joined to idols is signified the Intellectual perverted, and seizing on falsities; by their wine being sour is signified the quality of the truth of the church, wine denoting that truth; by their committing whoredom is signified their falsifying truths, whoredom denoting the falsification of truth; by the wind binding her up in its wings is signified reasonings from fallacies, whence come falsities. (What fallacies in spiritual things are may be seen in Zechariah 5:9.
283. Verse 8. And the four animals, each by itself, had six wings round about, signifies the appearance of the spiritual Divine on all sides about the celestial Divine. This is evident from the signification of the four animals, which were the cherubim, as being the Lord's Divine guard and providence that the higher heavens be not approached except from the good of love and of charity; and as this is the significance of the four animals as regards their bodies, they signify also the celestial Divine (of which presently). It is evident also from the signification of "six wings round about," as meaning the spiritual Divine round about the celestial Divine (of which also presently). The "cherubim" in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine; because all things that represent heavenly things signify in respect to their bodies what is essential, and in respect to what is about them what is formal. So man also, in respect to his body signifies good in essence, and in respect to the encompassing things good in form. Celestial good is good in essence, and spiritual good is good in form; and this for the reason that the will, in which good resides, is man himself, or the man in essence; while the understanding in which is truth, which is the form of good, is the man thence derived, thus man in form; this good also is round about the other.
[2] But let it be told first what the celestial Divine is, and what the spiritual Divine is. The heavens are divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. They differ in this, that those in the celestial kingdom are in the good of love to the Lord, and those in the spiritual kingdom are in the good of charity towards the neighbor. Therefore the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbor. Moreover, according to these goods the heavens are arranged; the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven that succeeds this, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbor; and as celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is round about the former; for that which is above is also within, and that which is below is also without, and what is without is round about. This is why in the Word higher things, and things in the midst, signify things interior; and lower things, and things round about, signify things exterior. Now as each good, the celestial and the spiritual, guards, and as the "animals," that is, the cherubim, in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine, it is clear that by "the four animals, each by itself, were seen to have six wings round about," the appearance of the spiritual Divine on all sides round about the celestial Divine is signified. (But a fuller idea of these things can be had from what is said and shown in the work on Heaven and Hell; first, from the chapter where it is shown that The Divine of the Lord makes Heaven, n. 7-12; then from the chapter, The Divine of the Lord in Heaven is Love to Him, and Charity towards the Neighbor, n. 13-19; and lastly, in the chapter, Heaven is divided into two Kingdoms, a Celestial Kingdom and a Spiritual Kingdom, n. 20-28.)
[3] The cherubim were seen as animals because heavenly things are represented in ultimates in various ways, as can be seen from many passages in the Word; as:
That the Holy Spirit appeared as a dove over Jesus when He was baptized (Matthew 3:16-17).
And that the Divine of the Lord appeared as a lamb (Revelation 5:6, 8, 13).
And from this the Lord was also called a Lamb (Revelation 6:1, 16, 7:9-10, 14, 17, 12:11, 13:8, 14:1, 4, 17:14; 19:7, 9, 21:22-23, 27).
There were "four cherubim," and "each had six wings," because "four" signifies celestial good, and "six" spiritual good; for "four" signifies conjunction, and inmost conjunction with the Lord is through love to Him; but "six" signifies communication, and communication with the Lord is by means of charity towards the neighbor.
[4] That "wings" signify the spiritual Divine, which in its essence is truth from good, can be seen from the following passages. In David:
If ye have lain among the ranks, [ye shall have] the wings of a dove overlaid with silver, and her pinions with the yellow of gold; when Thou, Shaddai, dost spread out, kings shall be in it (31).
[5] In the same:
God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:10).
"God rode upon a cherub" signifies the Lord's Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "He was borne upon the wings of the wind" signifies omnipresence in the natural world; "wings of the wind" are things spiritual, from which are things natural.
[6] In the same:
Jehovah covereth thee under His pinion, and under His wings shalt thou trust; truth is a shield and a buckler (Psalms 91:4).
"To cover under the pinion" signifies to guard by Divine truth, which is the spiritual Divine; and "to trust under His wings" signifies under truth known [verum scientificum], which is the spiritual natural Divine; and as both signify truth, and "to cover" signifies guarding by means of it, it is said, "truth is a shield and a buckler." This makes clear what is signified:
By being hidden under the shadow of God's wings (Psalms 17:8);
By putting trust under the shadow of His wings (Psalms 36:7; 57:1);
Also by singing under the shadow of His wings (Psalms 63:7).
[7] That "wing" in reference to the Lord signifies the spiritual Divine is further evident from the following passages. In Ezekiel:
When I passed by thee, and saw thee, that behold thy time was the time of loves, I spread My wing over thee, and I covered thy nakedness (Ezekiel 16:8).
Here Jerusalem is treated of, and by it the church is meant, here its reformation; "the time of loves" signifies the state when it could be reformed; "I spread My wing over thee" signifies spiritual truth by which reformation is effected; "I covered thy nakedness" signifies putting evil out of sight thereby; for the evil that man has by heredity and afterwards from what is his own [ex proprio] is put out of sight, that is, so removed as not to appear, by spiritual truths, which are truths from good.
[8] In David:
Jehovah covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain; He layeth the beams of His chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind (Psalms 104:2, 3).
The "light with which Jehovah covereth Himself" signifies Divine truth in the heavens; it is called His "garment" because it proceeds from Him as a sun, and is thus outside of Him and about Him. This has a like meaning with the "light" and "the garments" of the Lord, when He was transfigured (Matthew 17:2; Mark 9:3; Luke 9:28-37). "He stretcheth out the heavens like a curtain" signifies filling heaven and them that are therein with Divine truth, and thereby with intelligence; "He layeth the beams of His chambers in the waters" means to fill those who are in the ultimate heaven and in the church with the knowledges of truth and good; "He maketh the clouds His chariot" signifies the doctrine of truth from the literal sense of the Word, "clouds" mean that sense, and "chariot" doctrine; "to walk upon the wings of the wind" signifies the spiritual sense of the Word contained in the literal sense.
[9] In Malachi:
Unto you that fear My name shall the Sun of righteousness arise, and healing in His wings (Malachi 4:2).
"The Sun of righteousness" signifies the good of love, which is the celestial Divine; and the "wings of Jehovah, in which there is healing," signify truth from that good, which is the spiritual Divine; "healing" is reformation thereby.
[10] In Moses:
As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings, so Jehovah doth lead him (Deuteronomy 32:11, 12).
Here comparison is made with an "eagle," because "eagle" signifies intelligence, and "wing" the spiritual Divine, which is Divine truth, from which is intelligence.
[11] In Isaiah:
They that wait upon Jehovah renew their strength, they mount up with a wing like eagles (Isaiah 40:31).
"To mount up with a wing like eagles" is to ascend into the light of heaven, which is Divine truth or the spiritual Divine from which is intelligence.
[12] In Ezekiel:
The mountain of height will I plant it; that it may lift up the bough and bear fruit, and become a magnificent cedar; that under it may dwell every bird of every wing (Ezekiel 17:23). "A magnificent cedar" signifies the spiritual church; "every bird of every wing" signifies things intellectual which are from spiritual truths.
From this it can be seen what "the wings of the cherubim," both here and elsewhere in the Word, signify, namely, the spiritual Divine, which is Divine truth instructing, regenerating, and protecting.
[13] As also in Ezekiel:
Each cherub had four faces: and each had four wings, their wings were erect one toward the other, each had two wings covering their bodies. I heard the sound of the wings like the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult like the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels beside them; the voice of the wings of the cherubim was heard even unto the court without, as the voice of God Shaddai. The likeness of hands was under their wings (Ezekiel 1:4, 6, 23-24; 3:12-13; 10:5, 21).
That "wings" here signify the spiritual Divine, which is the Lord's Divine truth in His celestial kingdom, is evident from the particulars of the description here; that there were "four wings" signifies the spiritual Divine in that kingdom; that "their wings were erect one toward the other," and "kissed each other" signifies consociation and conjunction from the Lord of all in that kingdom; that "the wings covered their bodies" signifies the spiritual Divine there encompassing the celestial Divine; that "the sound of their wings was heard as the sound of great waters," and "as the voice of wheels," and "as the voice of Shaddai," and that "the voice of the wings was heard even unto the court without" signifies the quality of the spiritual Divine, that is, of Divine truths in the ultimate heaven; for "voice" is predicated of truth; "waters" signify truths and the perception of truths; "wheels" the truths of doctrinals, because a "chariot" signifies doctrine; and "God Shaddai" means truth rebuking in temptations, and afterwards consoling; the "court without" is the ultimate heaven; the "likeness of hands under the wings" signifies the power of Divine truth.
[14] From this also can be seen what the "wings" of the cherubim, that were over the mercy-seat which was upon the ark, signified, which are thus described in Moses:
Make one cherub from the one end, and the other cherub from the other end; out of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall spread out the wings upwards, covering over the mercy-seat with the wings, and their faces shall be a man to his brother; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat above the ark; and to the ark thou shalt commit the testimony that I shall give thee (Exodus 25:18-21).
Here, too, "cherubim" in like manner signify the Lord's Providence in respect to guarding, that the highest heaven or the celestial kingdom be not approached except through the good of love from the Lord and to the Lord. The "testimony" or the "law," in the ark, signifies the Lord Himself; the "ark" the inmost or the highest heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love, and then expiation; the "wings of the cherubim" signify the spiritual Divine in that heaven or in that kingdom; that "the wings were spread out upwards," and that "they covered the mercy-seat," and that "their faces were toward the mercy-seat" signify the reception itself and hearing. (But all this can be seen more fully explained in Exodus 25:22, and Numbers 7:89).
[15] As most expressions in the Word have a contrary sense also, so do "wings," in which sense they signify falsities and reasonings from them; as in Revelation:
Out of the smoke [of the pit of the abyss] went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to war (Revelation 9:2-3, 9).
"Locusts" signify falsities in extremes, and "horses" reasonings from them, and "war" signifies the combat of falsity against truth; it is therefore said, "the voice of the wings of the locusts was as the voice of chariots of many horses running to war."
[16] In Hosea:
Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (Hosea 4:17-19).
"Ephraim" signifies the intellectual, such as it is with those within the church who are illustrated when they read the Word; "idols" signify the falsities of doctrine; therefore "Ephraim joined to idols" signifies a perverted intellectual seizing upon falsities; that "their wine is gone" signifies that the truth of the church is gone, "wine" meaning that truth; "in whoring they have committed whoredom" signifies that they have falsified truths, "whoredom" meaning the falsification of truth; "the wind hath bound up in its wings" signifies reasonings from fallacies, from which are falsities. (What fallacies in respect to things spiritual are, see Zechariah 5:9.
283. [Vers. 8.] "Et quatuor Animalia, singula per se, habebant alas sex in circuitu." Quod significet apparentiam Divini spiritualis undequaque circum Divinum caeleste, constat ex significatione "quatuor Animalium", quae erant cherubi, quod sint custodia et providentia Divina Domini ne adeantur caeli superiores nisi a bono amoris et charitatis; et quia per "quatuor Animalia" quoad corpora hoc significatur, etiam significatur Divinum caeleste (de 1
quo sequitur): et ex significatione "sex alarum in circuitu", quod sit Divinum spirituale circum illud (de qua etiam sequitur).
Quod "cherubi" quoad corpora significaverint Divinum caeleste, et quoad alas Divinum spirituale, est causa, quia omnia per quae repraesentantur caelestia, quoad ipsa corpora significent essentialia, et quoad illa quae circum sunt, significent formalia. Ita quoque homo quoad corpus significat bonum in essentia; et quoad illa quae ambiunt, bonum in forma. Bonum caeleste est bonum in essentia, et bonum spirituale est bonum in forma; et hoc ex causa, quia voluntas, ubi residet bonum, est ipse homo seu homo in essentia, ac intellectus ubi est verum, quod est forma boni, est homo inde, ita homo in forma; hoc bonum etiam circum illud est.
[2] Sed primum dicetur quid sit Divinum caeleste, et quid Divinum spirituale. Sunt caeli distincti in duo regna, quorum unum vocatur regnum caeleste, alterum regnum spirituale; distinguuntur in eo, quod illi qui in regno caelesti sunt, in bono amoris in Dominum sint, et illi qui in regno spirituali, in bono charitatis erga proximum sint. Inde Divinum caeleste est bonum amoris in Dominum, et Divinum spirituale est bonum charitatis erga proximum. Secundum haec bona etiam caeli ordinati sunt: supremum seu tertium caelum consistit ex illis qui in bono caelesti seu in bono amoris in Dominum sunt, et caelum quod ei succedit et vocatur caelum medium seu secundum consistit ex illis qui in bono spirituali seu in bono charitatis erga proximum sunt: et quia bonum caeleste est bonum in supremo loco, ac bonum spirituale est bonum in secundo loco, ideo est hoc circum illud; quod enim supra est hoc etiam intra est, et quod infra est hoc etiam extra est, et quod extra est hoc circum est; inde est quod in Verbo per "superiora" et "quae in medio" significentur interiora, et per "inferiora" et "quae in circuitu" intelligantur exteriora. Quia nunc utrumque bonum, caeleste et spirituale, custodit, et per ipsa "Animalia" seu per cherubos quoad corpora significatur Divinum caeleste, et per illos quoad alas significatur Divinum spirituale, patet quod per "quatuor Animalia singula per se visa sint habere alas sex in circuitu", significetur apparentia Divini spiritualis undequaque circum Divinum caeleste. (Sed de his plenior idea haberi potest ex illis quae in opere De Caelo et Inferno dicta et ostensa sunt; primum ex articulo ubi ostenditur, Quod Divinum Domini faciat Caelum, n. 7-12: dein ex articulo, Quod Divinum Domini in Caelo sit Amor in Ipsum et Charitas erga Proximum, n. 13-19; et demum in articulo, Quod Caelum distinctum sit in duo Regna, in Regnum Caeleste et in Regnum Spirituale, n. 20-28.)
[3] Quod cherubi visi sint ut Animalia, est quia caelestia repraesentantur variis modis in ultimis, ut constare potest ex multis locis in Verbo: prout
Quod spiritus Sanctus apparuerit ut columba supra Jesum cum baptizatus (Matthaeus 3:16, 17);
Et quod Divinum Domini apparuerit ut Agnus (Apocalypsis 5:6, 8, 13);
Unde etiam Dominus vocatus est Agnus (Apocalypsis 6:1, 16; 7:9, 10, 14, 17; 12:11; 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22, 23, 27 2
).
Quod cherubi fuerint quatuor, et singuli habuerint sex alas, est quia per "quatuor" significatur bonum caeleste, et per "sex" bonum spirituale; "quatuor" enim significant conjunctionem, et conjunctio intima cum Domino est per amorem in Ipsum; "sex" autem significant communicationem, et communicatio cum Domino est per charitatem erga proximum.
[4] Quod "alae" significant Divinum spirituale, quod in sua essentia est verum ex bono, constat ex sequentibus his locis: Apud Davidem,
"Si cubueritis inter ordines, alae columbae obductae argento, et pennae ejus flavedine auri, cum expandis, Schaddai, reges in ea" (Psalms 68:14, 15 [B.A. 13, 14]);
quid significat quod eis qui "cubant inter ordines, alae columbae obductae argento, et pennae flavedine auri", et quod "reges in ea cum expandit Schaddai", nemo intelligit nisi ex sensu interno: in hoc, "cubare inter ordines" significat vivere in statutis; "alae columbae obductae argento" significant vera spiritualia; "pennae flavedine auri" significant bonum spirituale ex quo illa vera; "Schaddai" significat statum tentationum; "reges in ea" significant vera in illo et post illum.
Quod "alae columbae obductae argento" significent vera spiritualia, est quia "ala" significat spirituale, "columba" verum ex bono, et "argentum" ipsum verum; quod "pennae obductae flavedine auri" significent bonum spirituale ex quo illa vera, est quia "penna" significat bonum spirituale ex quo vera, et simile "flavedo auri"; quod "cum expandit Schaddai" significet statum tentationum, est quia "Deus Schaddai" significat tentationes et consolationes post illas; et quia vera ex bono implantantur homini per tentationes, ideo dicitur "reges in ea", per "reges" enim significantur vera ex bono (videatur supra, n. 31).
[5] Apud eundem,
Deus "equitavit super cherubo, volavit, vectus est super alis venti" (Psalms 18:11 [B.A. 10]);
"Deus equitavit super cherubo", significat Divinam providentiam Domini; "volavit" significat omnipraesentiam in spirituali mundo; "vectus super alis venti", significat omnipraesentiam in naturali mundo; "alae venti" sunt spiritualia ex quibus naturalia.
[6] Apud eundem,
Jehovah "sub ala sua obtegit te, et sub abysso confides; clipeus et parma veritas" (Psalms 91:4);
"sub ala obtegere", significat custodire per Divinum Verum, quod est Divinum spirituale; "sub abysso confidere", significat verum scientificum, quod est Divinum spirituale naturale; quia hoc et illud significat verum, et "obtegere" significat custodiam per illud, ideo dicitur, "Clipeus et parma veritas." Ex his etiam patet quid significatur
Per occultari sub umbra alarum Dei (Psalms 17:8);
Per confidere in umbra alarum Ipsius (Psalms 36:8 [B.A. 7] ; Psalms 57:2[1]);
Tum quid per cantare sub umbra alarum Ipsius (Psalms 63:8 [B.A. 7]).
[7] Quod "ala" cum de Domino significet Divinum spirituale, constat adhuc ex his locis: Apud Ezechielem,
"Cum praeterivi praeter te, et vidi te, quod ecce tempus tuum, tempus amorum, expandi alam meam super te, et operui nuditatem tuam" (16:8);
agitur ibi de Hierosolyma, per quam significatur ecclesia, ibi de ejus reformatione; "tempus amorum" significat statum quando reformari potuit; "expandi alam meam super te", significat spirituale verum per quod facta est reformatio; "operui nuditatem tuam", significat per id occultationem mali; malum enim, quod homini est ex hereditario et dein ex proprio, occultatur, hoc est, removetur ut non appareat, per vera spiritualia, quae sunt vera ex bono.
[8] Apud Davidem,
Jehovah "operit Se luce sicut veste, extendit caelos sicut cortinam, contignat aquis triclinia sua, ponit nubes currum suum, ambulat super alis venti" (Psalm. 104:23 3
);
per "lucem", qua Se operit Jehovah, significatur Divinum Verum in caelis, quod "vestis" Ipsius vocatur quia procedit ab Ipso ut Sole, et sic est extra ac circum Ipsum; (per hoc simile significatur quod per "lucem" et "vestes" Domini cum transformatus, Matthaeus 17:2; Marcus 9:3; Luca 9:28-37); "extendit caelos sicut cortinam", significat implere Divino Vero et per id intelligentia caelum et illos qui ibi; "contignare aquis triclinia sua", significat implere cognitionibus veri et boni illos ibi qui in ultimo caelo et qui in ecclesia; "ponere nubes currum suum", significat doctrinam veri ex sensu litterali Verbi ("nubes" est ille sensus, et "currus" est doctrina); "ambulare super alis venti", significat sensum spiritualem qui in sensu litterali.
[9] Apud Malachiam,
"Exorietur vobis, timentes nominis mei, Sol justitiae, et sanitas in alis Ipsius" (3:20 [B.A. 4:2]);
"sol justitiae" significat bonum, amoris, quod est Divinum caeleste; et "alae" Jehovae in quibus "sanitas", significat verum ex illo bono, quod est Divinum spirituale; "sanitas" est reformatio per illud.
[10] Apud Mosen,
"Sicut aquila excitat nidum suum, super pullis suis motitat se, expandit alas suas, ...portat super ala sua, sic Jehovah ducit eum" (Deut. 32:11-12 4
);
comparatio fit cum aquila, quia "aquila" significat intelligentiam, et "ala" Divinum spirituale, quod est Divinum Verum ex quo illa.
[11] Apud Esaiam,
"Exspectantes Jehovam innovantur robore, ascendunt ala sicut aquilae" (40:31);
"ascendere ala sicut aquilae" est in lucem caeli, quae est Divinum Verum seu Divinum spirituale ex quo intelligentia.
[12] Apud Ezechielem,
"In monte altitudinis ...plantabo eum, ut attollat ramum et faciat fructum, et evadat in cedrum magnificam, ut habitent sub illa omnis avis cujuscunque alae" (17:23);
per "cedrum magnificam" significatur spiritualis ecclesia; per "omnem avem cujuscunque alae" significantur intellectualia quae ex spiritualibus veris. Ex his nunc constare potest quid significatur per "alas cheruborum" tam hic quam alibi in Verbo; quod nempe Divinum spirituale, quod est Divinum Verum instruens, regenerans, et tutans:
[13] Ut quoque apud Ezechielem,
"Quatuor facies erant unicuique" cherubo, "et quatuor alae unicuique; ...alae eorum erectae unius ad alterum; ...cuique [duae] " alae "tegentes corpora eorum: audivi sonum alarum tanquam sonum aquarum magnarum, sicut vocem Schaddai; cum ibant, vocem tumultus tanquam 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 ad atrium exterius, sicut vox Dei Schaddai: ...similitudo manuum erat sub alis illorum" (Ezechielem 1:4, 6, 23, 24 5
; cap. 3 [12,] 13, 13; cap. 10:5, 21);
quod "alae" hic significent Divinum spirituale, quod est Divinum Verum Domini in regno Ipsius caelesti, constat ex singulis descriptionis ibi: quod "alae" essent quatuor, significat Divinum spirituale in eo regno; quod "alae" essent erectae unius ad alterum, et quod semet oscularentur, significat consociationem et conjunctionem omnium ibi a Domino; quod "alae tegerunt corpora eorum", significat Divinum spirituale circumdans Divinum caeleste ibi; quod "sonus alarum auditus sit sicut sonus aquarum magnarum", et quod "sicut rotarum", et "sicut vox Schaddai", et quod "vox alarum audita sit ad atrium exterius", significat quale Divini spiritualis seu Divini Veri in ultimo caelo; "vox" enim praedicatur de vero, "aquae" significant vera et eorum perceptionem, "rotae" vera doctrinalium ex eo quod "currus" significet doctrinam; et "Deus Schaddai" est verum increpans in tentationibus et postea consolans; "atrium exterius" est ultimum caelum; "similitudo manuum sub alis" significat Divini Veri potentiam.
[14] Ex his quoque constare potest quid significabatur per "alas" cheruborum qui super propitiatorio quod super arcam, de quibus ita apud Mosen:
"Fac cherubum unum ab extremitate hinc, et cherubum alterum ab extremitate illinc; ex propitiatorio facietis cherubos super duabus extremitatibus ejus: et erunt cherubi expandentes alas sursum, obtegentes alis suis super propitiatorium; et facies eorum viri ad fratrem suum, ad propitiatorium erunt facies cheruborum; et dabis propitiatorium super arcam desuper, et ad arcam dabis Testimonium, quod dabo ad te" (Exodus 25:18-21);
per "cherubos" ibi similiter significatur Domini providentia quoad custodiam ne caelum supremum seu regnum caeleste adeatur nisi per bonum amoris a Domino in Dominum; per "Testimonium" seu "Legem" in arca significatur Ipse Dominus; per "arcam" caelum intimum seu supremum; per "propitiatorium" auditio et receptio omnium cultus quae ex bono amoris, et tunc expiatio; per "alas cheruborum" significatur Divinum spirituale in eo caelo aut in eo regno; per quod "alae expansae essent sursum", et per quod "obtegerent propitiatorium", et quod "facies eorum essent ad propitiatorium", significatur ipsa receptio et auditio. (sed haec plenius explicata videantur in Arcanis Caelestibus, a n. 9506 ad 9546.) Et quia per "alas cheruborum" et earum determinationes significatur Divinum Verum auditum et receptum a Domino, ideo sequitur apud Mosen,
"Et conveniam te ibi, et loquar tecum desuper propitiatorio ab inter binos cherubos, qui super arca Testimonii, omnia quae praecipiam tibi apud filios Israelis" (vers. 22 ibi; et Numeri 7:89).
[15] Quia pleraque in Verbo etiam sensum oppositum habent, ita quoque "alae", in quo significant falsa et ratiocinationes ex illis: Ut in Apocalypsi,
"E fumo" putei abyssi "exiverunt locustae, ...et vox alarum illarum sicut vox (curruum) equorum multorum currentium ad bellum" (9:2, [3,] 9);
"locustae" significant falsa in extremis; et "equi" ratiocinia ex illis, et "bellum" pugnam falsi contra verum; inde dicitur, "Vox alarum locustarum sicut vox (curruum) equorum multorum currentium ad bellum."
[16] Apud Hoscheam,
"Sociatus idolis Ephraim, ...recessit vinum eorum, scortando scortari fecerunt, ...ligavit ventus eam in alis suis, et pudefient a sacrificiis suis" (4:17-19);
per "Ephraim" significatur intellectuale, quale est illis intra ecclesiam qui illustrantur cum legunt Verbum; per "idola" significantur falsa doctrinae; inde per "Sociatus idolis Ephraim" significatur intellectuale perversum arripiens falsa; per "recessit vinum eorum", significatur quod recesserit verum ecclesiae ("vinum" est id verum); per "scortando scortari fecerunt" significatur quod falsificaverint vera ("scortatio" est falsificatio veri); per "ligavit ventus in alis", significatur ratiocinatio ex fallaciis, unde falsa. (Quid fallaciae in spiritualibus, videatur in Doctrina Novae Hierosolymae, n. 53.) Simile per "ventum in alis" significatur apud Sachariam (cap. 5:9).
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