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 (Ezekiel 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 (Exodus 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” (Revelation 4:6, 8); and what by “the seraphim standing above the throne,” each one of which “had six wings” (Isaiah 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 (Ezekiel 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 (Psalms 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 (Isaiah 40:31).

God rode upon a cherub, and did fly, He was carried upon the wings of the wind (Psalms 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 (Psalms 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” (Psalms 17:8); “confiding in the shadow of His wings” (Psalms 36:7; 57:1; 61:4); and “singing in the shadow of His wings” (Psalms 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 (Revelation 9:2-3, 9); where “wings” denote falsities fighting against truth, for a “locust” denotes falsity in the extremes (n. 7643).

7673. Stretch out thy hand. That this signifies the rule of power is evident from the signification of “stretching out” as being predicated of rule (of which presently); and from the signification of “hand” as being power (see n. 878, 3387, 4931-4937, 5327, 5328, 5544, 6292, 6947, 7011, 7188, 7189, 7518). That “to stretch out the hand” denotes the rule of power is because the hand or arm has power when it is stretched out; and therefore when it is said of Jehovah that “He stretches out the hand” or “arm,” there is signified power unlimited or infinite in act. This is the reason why Jehovah so often said to Moses when miracles were to be done, that he should “stretch out his hand” or “rod,” as in Isaiah:

Stretch out thy hand over the waters of Egypt, and they shall be blood (Exodus 7:19).

Stretch out thy hand over the streams, and cause frogs to come up (Exodus 8:5).

Stretch out thy rod and smite the dust of the land, and it shall be lice (Exodus 8:16).

Stretch out thy hand toward heaven, and there shall be hail (Exodus 9:22).

It would never have been so said unless by the stretching out of the hand, in the supreme sense, there was signified the omnipotence of Jehovah.

[2] So with what was said to Joshua, that he should “stretch out his spear,” as we read in that book:

Jehovah said unto Joshua, Stretch out the spear that is in thy hand against Ai; and when Joshua stretched out the spear that was in his hand against Ai, those in ambush arose quickly out of their place, and they ran as soon as he stretched out his hand, and came unto the city, and took it; Joshua drew not back his hand which he stretched out with the spear until he had given all the inhabitants of Ai to the curse (Josh. 8:18-19, 26);

as this was a representative of Divine omnipotence, it therefore had force, as had all representatives at that time, when commanded.

[3] In many passages also omnipotence is described by “Jehovah stretching out His hand,” as also by “His outstretched hand,” and by “His outstretched arm”—by “Jehovah stretching out the hand,” in Isaiah:

The anger of Jehovah is kindled against His people, and He hath stretched out His hand over them, and hath smitten them, and the mountains quaked (Isaiah 5:25).

I will stretch out My hand against him, and will destroy him (Ezekiel 14:9, 13).

I will stretch out My hand against thee, and will give thee for a spoil to the nations (Ezekiel 25:7).

I will stretch out My hand upon Edom, and will cut off man and beast from it, I will stretch out My hand upon the Philistines, and I will cut off (Ezekiel 25:13, 16 Ezekiel 35:3; Isaiah 31:3; Zeph. 1:4; 2:13).

Omnipotence is described by “an outstretched hand” in Isaiah:

The hand of Jehovah is stretched out upon all nations, and who shall press it back? (Isaiah 14:27-28).

I will fight with you with an outstretched hand and with a strong arm, even in anger, and in fury (Jeremiah 21:5).

His hand is stretched out still (Isaiah 9:12, 1 9:17; 10:4).

Also by “an outstretched arm” in Jeremiah:

I have made the earth, the man, and the beast, by My great power, and by My stretched out arm (Jeremiah 27:5).

Thou hast made the heaven and the earth by Thy great power, and by Thy stretched out arm, no word is impossible before Thee (Jeremiah 32:17).

That in Jeremiah by “an outstretched arm” is signified omnipotence is manifest; and so in many other passages, where it is said “by a strong hand and a stretched-out arm” (asDeuteronomy 4:34; 5:15; 7:19; 9:29; 11:2; 26:8; 1 Kings 8:42; 2 Kings 17:36; Jeremiah 32:21; Ezekiel 20:33-34).

[4] It is also said of Jehovah that “He stretches out the heaven,” and here also by “stretching out” is signified omnipotence; that is, that He enlarges the boundaries of heaven, and fills its inhabitants with life and wisdom, as in Isaiah:

Jehovah who stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isaiah 40:22).

Jehovah that stretcheth out the heavens, that spreadeth out the earth, that giveth soul to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

Who maketh the earth by His power, He prepareth the world by His wisdom, and by His understanding He stretcheth out the heavens (Jeremiah 51:15).

Jehovah stretching out the heavens, and laying the foundation of the earth, and forming the spirit of man in the midst of him (Zech. 12:1).

Besides elsewhere, as in Isaiah 44:24; 45:12; Psalms 104:2.

From all this it can now be seen why Moses was commanded to stretch out his hand and rod, and that then miracles were done; and that thus by “stretching out the hand” is signified the rule of power, and in the supreme sense omnipotence.