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 sound ¹ of tumult, like the sound ¹ of a camp. When they stood they let down their wings. I heard the sound ¹ of their wings, brushing together ² , [the wing] of one towards [that of] the other, and the noise ¹ of the wheels beside them. The sound ¹ 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. Ezekiel 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 love. 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, Exodus 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, Revelation 4:8, and what by the seraphim standing above the throne, each of which had six wings, Isaiah 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, ³ 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, ⁴ 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. Ezekiel 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, ⁵ [you will be like] the wings of a dove covered with silver, and her pinions with the yellow of gold. Psalms 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. Isaiah 40:31.

In David,

God rode on a cherub, and flew; He was borne on the wings of the wind. Psalms 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. Psalms 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, Psalms 17:8; trusting in the shadow of His wings, Psalms 36:7; 57:1; 61:4; singing in the shadow of His wings, Psalms 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. Revelation 9:3, 9..

Here 'wings' are falsities fighting against truth, for 'locusts' are falsities in the things that are outermost, 7643.

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4286. 'And he said, Your name will no longer be called Jacob, but Israel' means the Divine celestial-spiritual at this point, for 'Israel' is the celestial-spiritual man within the natural, and so is the natural man, whereas the celestial[- spiritual] man proper - that is, the rational man - is 'Joseph'. This becomes clear from what is said below about Jacob and Israel, and also about Joseph, for one must begin here by stating what the celestial-spiritual is. At the present day within the Church the existence of the spiritual man and the natural man, or the internal man and the external, is indeed well known; but as to what the spiritual or internal man may be, this is not as yet so well known. Still less is it known what the celestial man is and the fact that this is distinct and separate from the spiritual man. And as this is not known it is impossible to know what the celestial-spiritual man is, meant here by 'Israel', and therefore a brief statement about it must be made.

[2] It is well known that there are three heavens - the inmost heaven, the middle heaven, and the ultimate heaven, or what amounts to the same, the third, second, and first heavens. The inmost or third heaven is celestial, the angels there being called celestial because they are governed by love to the Lord and as a consequence are the ones most closely linked to the Lord. And that being so they excel all other angels in wisdom. They are innocent and are for that reason called embodiments of innocence and wisdom. These angels are divided into internal and external, the internal being more celestial than the external. The middle or second heaven is spiritual, the angels there being called spiritual because they are governed by charity towards the neighbour, that is, by mutual love, the nature of which is such that one angel loves another more than himself. And because their nature is such, intelligence is present within them and for that reason they are called embodiments of intelligence. These angels too are divided into internal and external, the internal being more spiritual than the external. But the ultimate or first heaven is also celestial and spiritual, though not in the same degree as the previous ones; for the natural is closely associated with them, and so for that reason they are called celestial-natural and spiritual-natural. They too are governed by mutual love, but they do not love others more than themselves, only as themselves. What governs them is an affection for good and a knowledge of truth. They also are divided into internal and external.

[3] But what the celestial-spiritual is must also be stated briefly. The term celestial-spiritual applies to those who have been called spiritual immediately above and who are in the middle or second heaven. They are given the name celestial because of their mutual love, and spiritual because of their intelligence arising out of this. The internal members of that heaven are represented by Joseph, and also in the Word are actually called 'Joseph', whereas its external members are represented by Israel, and also in the Word are actually called 'Israel'. The former, namely the internal members who are called Joseph, partake of the rational, whereas the external members who are called Israel partake of the natural, for they are half-way between the rational and the natural. These are the reasons why it has been said that 'Israel' is the celestial-spiritual man within the natural man, and so is the natural man, and that 'Joseph' is the celestial-spiritual man proper, which is the rational man. For in the universal sense all good which flows from love and charity is called celestial, and all truth which derives from this and constitutes faith and intelligence is referred to as spiritual.

[4] These things have been stated so that people may know what is meant by 'Israel'. But by 'Israel' the Lord's Divine celestial-spiritual is meant in the highest sense, whereas the Lord's spiritual kingdom in heaven and on earth is meant in the internal sense. The Lord's spiritual kingdom on earth is the Church, which is called the spiritual Church. And as 'Israel' means the Lord's spiritual kingdom, 'Israel' also means the spiritual man, for the Lord's kingdom exists within all who are spiritual, since each is heaven and also the Church in the smallest form these can take, 4279. As for Jacob, in the highest sense he represents the Lord's natural, both His celestial-natural and His spiritual-natural, and in the internal sense the Lord's kingdom as it exists in the ultimate or first heaven, and so also the corresponding area of the Church. Good within the natural is that which is called celestial here, and truth within it that which is called spiritual. From all this one may see what 'Israel' and 'Jacob' mean in the Word, and also why Jacob received the name Israel.

[5] But these ideas that have been stated will inevitably seem obscure, the chief reason being that few people know what the spiritual man is, and scarcely any what the celestial man is, or consequently that there is any difference between the spiritual man and the celestial man. The reason why they do not know is that no clear difference is perceived between good which is the good of love and charity, and truth which is the truth of faith. And the reason why these are not perceived is that genuine charity does not exist any longer. When something is non-existent no perception of it is possible. And a further reason why they are not perceived is that people do not bother very much about the things that have to do with the life after death, and so about those to do with heaven, but much about things to do with life in the body, and so with things which belong to the world. If people did bother about the things that have to do with the life after death, and so about those which have to do with heaven, they would easily grasp all that has been mentioned above, for that which a person loves he absorbs and grasps with ease, but that which he does not love with difficulty.

[6] The fact that 'Jacob' has one meaning and 'Israel' another is quite evident from the Word, for in its historical sections, and in the prophetical ones too, Jacob is used at one point, Israel at another; and sometimes the two names occur in the same verse. From this it becomes clear that there is an internal sense to the Word, and that without that sense this matter could in no way be known. The use of Jacob at one point, Israel at another is clear from the following,

Jacob dwelt in the land of his father's sojournings. These are the generations of Jacob. Joseph was a son of seventeen years. And Israel loved Joseph more than all his sons. Genesis 37:1-3.

Here Jacob is first called 'Jacob' and immediately after that 'Israel' - Israel being used when Joseph is referred to. Elsewhere,

Jacob saw that there was grain in Egypt; Jacob said to his sons . . . And the sons of Israel came to buy in the midst of others who came. Genesis 42:1, 5.

And after this,

They went up out of Egypt and came to the land of Canaan, to Jacob their father. When they told him all Joseph's words which he had spoken to them the spirit of Jacob their father revived. And Israel said, Enough; Joseph my son is still alive. Genesis 45:25, 27-28.

Then,

And Israel set out and all that he had. God spoke to Israel in visions in the night and said, Jacob, Jacob. And he said, Behold, here I am. And Jacob rose up from Beersheba; and the sons of Israel carried away ¹ Jacob their father. Genesis 46:1-2, 5.

And in the same chapter,

These are the names of the sons of Israel who came into Egypt, Jacob and his sons. Genesis 46:8.

Further on,

Joseph brought in Jacob his father and placed him before Pharaoh. Pharaoh said to Jacob . . . and Jacob said to Pharaoh . . . Genesis 47:7-10.

And in the same chapter,

And Israel dwelt in the land of Goshen. And Jacob lived in the land of Egypt seventeen years. And Israel's days drew near when he must die; he called his son Joseph. Genesis 47:27-29.

Yet again,

And someone reported to Jacob and said, Behold, your son Joseph has come to you, and Israel found some strength in himself and sat up on his bed. And Jacob said to Joseph, God Shaddai appeared to me in Luz. Genesis 48:2-3.

The name Israel is again used in the same chapter in verses 8, 10, 11, 13, 14, 20-21. And finally,

Jacob called his sons and said, Gather together, and hear, O sons of Jacob; and hearken to Israel your father. And when Jacob had finished commanding his sons . . . Genesis 49:1-2, 33.

From all these places it becomes clear that Jacob is called Jacob at one point, Israel at another, thus that Jacob has one meaning, Israel another, that is, one thing is meant when he is called Jacob, another when he is called Israel. They also make it quite clear that this arcanum can in no way be known except from the internal sense.

[7] What 'Jacob' means however, and what 'Israel', has been stated above. In general 'Jacob' in the Word means the external aspect of the Church and 'Israel' the internal, for every Church has an external aspect and it has an internal one, that is, it is internal and also external. And because that which constitutes the Church is meant by 'Jacob' and by 'Israel' and because the Church in its entirety originates in the Lord, both Jacob and Israel therefore mean the Lord in the highest sense - 'Jacob' the Lord's Divine natural, 'Israel' His Divine spiritual. Consequently the external aspect of the Lord's kingdom and of His Church is meant by 'Jacob' and the internal by 'Israel', as becomes additionally clear from the following places in which again each name is used in its own sense. In the prophecy uttered by Jacob, who by then was Israel,

By the hands of the Mighty One of Jacob; from there is the Shepherd, the Stone of Israel. Genesis 49:24.

In Isaiah,

Hear, O Jacob My servant, and Israel whom I have chosen. Fear not, O My servant Jacob, and Jeshurun whom I have chosen. I will pour out My spirit upon your seed, and My blessing upon your sons. This one will say, I am Jehovah's, and another will call himself by the name of Jacob: and he will write with his hand, Jehovah's, and surname himself by the name of Israel. Isaiah 44:1-3, 5.

Here 'Jacob' and 'Israel' plainly stand for the Lord, while Jacob or Israel's 'seed' and 'sons' stand for those whose faith is in Him. In Balaam's prophecy in Moses,

Who will count the dust of Jacob, and its number together with a fourth part of Israel? Numbers 23:10.

And again,

There is no divination against Jacob, nor enchantments against Israel. At that time it will be said to Jacob and to Israel, What has God done? Numbers 23:23.

Further still,

How fine are your tabernacles, O Jacob; your dwelling-places, O Israel. Numbers 24:5.

And again,

A star will arise out of Jacob, and a sceptre out of Israel. Numbers 24:17.

In Isaiah,

My glory will I not give to another. Hearken to me, O Jacob, and O Israel whom I called: I am the same; I am the first; I am also the last. Isaiah 48:11-12.

In the same prophet,

Those who are to come Jacob will cause to take root. Israel will blossom and flower, and the face of the earth will be filled with produce. Isaiah 27:6.

In Jeremiah,

Do not fear, O My servant Jacob, and do not be dismayed, O Israel, for behold, I have saved you from afar. Jeremiah 30:9-10.

In Micah,

I will surely gather Jacob, all of you, I will surely assemble the remnant of Israel, I will put them together, like the sheep of Bozrah. Micah 2:12.

[8] The reason why Jacob received the name Israel is clear from the actual words used when he was given it, which are these,

Your name will no longer be called Jacob, but Israel, for as a prince you have contended with God and with men, and have prevailed.

Israel in the original language means 'one contending as a prince with God', and these words mean in the internal sense that he overcame in the conflicts that accompany temptations; for it was through temptations and the conflicts which take place in temptations ² that the Lord made His Human Divine, 1737, 1813, and elsewhere. And it is temptations and victories in temptations that make the spiritual man. This is why Jacob first received the name Israel after his wrestling - 'wrestling' meaning to undergo temptation, see 4274. It is well known that the Church, or the member of the Christian Church, calls itself Israel, but no one in the Church is an Israel except the one who has become a spiritual man through temptations. The name itself also implies the same. A subsequent confirmation of the fact that Jacob was to be called Israel was also given to him, as is clear from the following words further on,

And God appeared again to Jacob when coming from Paddan Aram, and blessed him; and God said to him, Your name is Jacob; your name will no longer be called Jacob, but Israel will be your name. And He called his name Israel. Genesis 35:9-10.

The reason for this confirmation will be discussed below.

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