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And the four animals each by himself had six wings about him, signifies the Word as to its powers and as to its guards. That by "the four animals" the Word is signified, was shown above; that by wings are signified powers, and also guards, will be seen below. By "six" is signified all as to truth and good, for six is composed of "three" and "two" multiplied together, and by "three" is signified all as to truth (n. 505), and by "two" all as to good (n. 762). By "wings" are signified powers, because by them birds lift themselves up, and wings with birds are in the place of arms with men, and by "arms" are signified powers. Since by "wings" are signified powers, and each animal had six wings, it is evident, from what has been said above, what kind of power is signified by the wings of each, namely, that by "the wings of the lion" is signified the power of fighting against evils and falsities from hell; which power is of the Divine truth of the Word from the Lord. That by "the wings of the calf" is signified the power of affecting minds, for the Divine truth of the Word affects those who read it as holy. That by "the six wings of the man" is signified the power of being wise as to what God is, and what is of God, for this is properly man's in reading the Word: and that by "the wings of the eagle" is signified the power of knowing truth and good, and thereby acquiring intelligence for oneself.
 Concerning the wings of the cherubim we read in Ezekiel that:
The wings kissed each other, and that they also covered their bodies, and that under them there was the likeness of hands (Ezek. 1:23-24; 3:13; 10:5, 21).
By "kissing each other," is signified to act in conjunction and unanimously; by "covering their bodies," is signified to guard lest the interior truths which belong to the spiritual sense of the Word be violated; and by "the hands under the wings" are signified powers. Concerning "the seraphim," it is also said, that:
They had six wings; with two of which they covered the face, and with two the feet, and with two they flew (Isa. 6:2).
By "seraphim" in like manner is signified the Word, properly doctrine from the Word, and by "the wings with which they covered the faces and feet," in like manner are signified guards, and by "the wings with which they flew," powers, as above. That by "flying" is signified to perceive and instruct, and in the highest sense to look out for and provide, is also evident from these passages:
God rode upon a cherub, He did fly, and was carried upon the wings of the wind (Ps. 18:10; 2 Sam. 22:11).
I saw an angel flying through the midst of heaven, having the everlasting gospel (Rev. 14:6).
 That by wings are signified guards, is plain from the following passages:
Jehovah shall cover thee under His wings (Ps. 91:4).
To be hid under the shadow of God's wings (Ps. 17:8).
To confide in the shadow of His wings (Ps. 36:7; 57:1; 63:7).
I stretched out a wing over thee, and covered thy nakedness (Ezek. 16:8).
Unto you shall be healing in His wings (Mal. 4:2).
As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings, so Jehovah leadeth him (Deut. 32:11-12).
Jesus said, O Jerusalem, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings (Matt. 23:37; Luke 13:34). [AR 245]
Noah was a son of six hundred years. That this signifies his first state of temptation, is evident, because here and as far as to Heber in the eleventh chapter, numbers and periods of years and names mean nothing else than actual things; just as do also the ages and all the names in the fifth chapter. That "six hundred years" here signify the first state of temptation, is evident from the dominant numbers in six hundred, which are ten and six, twice multiplied into themselves. A greater or less number from the same factors changes nothing. As regards the number "ten", it has been shown already (Gen. 6:3) that it signifies remains; and that "six" here signifies labor and combat is evident from many passages in the Word. For the case is this: In what has gone before the subject is the preparation of the man called "Noah" for temptation-that he was furnished by the Lord with truths of the understanding and goods of the will. These truths and goods are remains, which are not brought out so as to be recognized until the man is being regenerated. In the case of those who are being regenerated through temptations, the remains in a man are for the angels that are with him, who draw out from them the things wherewith they defend the man against the evil spirits who excite the falsities in him, and thus assail him. As the remains are signified by "ten", and the combats by "six", for this reason the years are said to be "six hundred", in which the dominant numbers are ten and six, and signify a state of temptation. [AC737]
And six years for thy flock. That this signifies that He might afterwards acquire good, is evident from the signification of "six," as being combat and labor (see n. 720, 737, 900), here, that which remained of combat and labor, and thus what came afterwards; and from the signification of "flock," as being good (n. 343, 2566, 3518). [AC 4178]
A rest. That this signifies a state of peace when there is no temptation, is evident from the signification of "a rest," such as there was on the days of the Sabbath, as being a representative of a state of peace, in which is effected the conjunction of good and truth. But the six preceding days represented the combat and labor, consequently the temptations, which precede a state of peace; for after temptations comes a state of peace, and then there is the conjunction of good and truth. (That the six days which precede the seventh or the Sabbath signified combat and labor, see n. 720, 737, 900; and that after temptations there are tranquility and peace, n. 3696, 4572, 5246, 6829, 8367, 8370.) That the Sabbath denotes the conjunction of good and truth, will be seen in what now follows. [AC 8494]
Six years he shall serve. That this signifies a state of labor and of some combat and of the consequent confirmation of truth, is evident from the signification of "six years," as being states of labor and combat (that "six" signifies labor and combat see n. 737, 900, 8888; and that "years" signify states, n. 487, 488, 493, 893, 7839). That the confirmation of truth is also signified, is because spiritual truth, which is called the truth of faith, is confirmed by labor and combat. It is said "somewhat of combat," because they who are in the truth of faith and not in the corresponding good of life are not admitted into any grievous combat, that is, into temptation, because they would yield. For the Lord cannot flow in with them by means of good, and thus defend them against the evils and falsities which assail in temptations. They are only external men, and whatever flows in from the Lord must flow in through the internal man into the external. When men are not in the good of charity, the internal man is not open, for good is that which opens the internal man, and which dwells there. [AC 8975]
And ye shall keep the Sabbath. That this signifies that the Divine Human of the Lord is to be worshiped, is evident from the signification of "keeping," when said of the Divine, as being to worship; and from the signification of "the Sabbath," as being in the supreme sense the union of the Divine which is called the "Father" and of the Divine Human which is called the "Son," thus the Divine Human in which is this union. This union is signified by "the Sabbath," because by the six days of labor which precede the seventh is signified every state of combat; for in the spiritual sense "labor" does not mean such labor as there is in the world, but such as those who are in the church endure before they enter the church and become the church, which labor is combat against evils and falsities of evil. A like "labor" (in the spiritual sense) was endured by the Lord when He was in the world; for He then fought against the hells, and reduced them and likewise the heavens into order, and at the same time He glorified His Human, that is, He united it to the Divine Itself which He had from conception (see n. 9715, 9809).
 The time and state when the Lord was in combats is signified by the six days of labor, but the state when the union had been effected is signified by the seventh day, which is called "the Sabbath," from "rest," because the Lord then had rest. Consequently by "the Sabbath" is signified also the conjunction of the Lord with heaven, with the church, with an angel of heaven, and with a man of the church. The reason is that all who are to come into heaven must first be in combats against evils and the falsities of evil, and when these have been separated they enter heaven and are conjoined with the Lord, and then they have rest. It is similar with men in the world. It is known that these must be in combats, that is, that they must undergo temptations, before the good and truth which make the church have been implanted in them; thus before they have been conjoined with the Lord, consequently before they have rest. From this it is evident whence it is that a state of combat is signified by the six days of labor, while rest and also conjunction are signified by the seventh day or the Sabbath.
 That the conjunction of good and truth also, is signified by "the Sabbath," is because when a man is in combats he is in truths; but when truths have been conjoined with good, thus when the man is in good, he then has rest; in like manner as the Lord, when He was in the world, and fought with the hells, was in respect to His Human Divine truth; and when He had united His Human to the Divine Itself, He then, even in respect to His Human, became the Divine good, or Jehovah.
 (That the six days which precede the Sabbath denote the combats which precede and prepare for the heavenly marriage, which is the conjunction of good and truth, may be seen in n. 8510, 8888, 9431. As regards the former state, when man is in truths and at the same time in combats against evils and falsities of evils, which state is signified by "the six days of labor," and as regards the latter state, when he is in good and is led by the Lord, which is signified by "the Sabbath," see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8539, 8643, 8648, 8658, 8685, 8690, 8701, 8772, 9139, 9224, 9227, 9230, 9274, 9832. That when the Lord was in the world He made His Human first Divine truth, and afterward Divine good, see the places cited in n. 9199, 9315; and that He did this by the combats of temptations, see the places cited in n. 9528.)
 Therefore he who knows that by "the Sabbath" in the supreme sense is meant the union of the Divine Itself in the Divine Human of the Lord, may know what those things signify which are so often said in the Word about the Sabbath, as in Isaiah:
If thou turn away thy foot from the Sabbath, so that thou doest not thine inclinations on the day of My holiness; but shalt call the Sabbath honorable delights to the Holy One of Jehovah; and shalt honor it, not doing thine own ways, nor finding thine own desire, nor speaking a word; then shalt thou delight thyself upon Jehovah; and I will exalt thee on the high places of the earth, and I will feed thee with the heritage of Jacob thy father (Isa. 58:13, 14);
He who is acquainted with the internal sense of the Word can plainly see that in this passage by "the Sabbath" is signified the state of conjunction of man with the Lord, thus the state when man is led by the Lord and not by himself, which state is when he is in good. For to be led by the Lord, and not by self, is to "turn away the foot from the Sabbath, not to do one's own inclinations, not to do one's own ways, not to find one's own desire, and not to speak a word." That in this case the church is in him, and also heaven, is signified by that "he shall be exalted on the high places of the earth, and shall be fed with the heritage of Jacob." Moreover, that "the Sabbath" denotes the Divine Human in which is union, is signified by the Sabbath being called "a day of holiness and of delight to the Holy One of Jehovah."
 And in Jeremiah:
If ye will hallow the Sabbath day, then shall there enter in by the gates of this city kings and princes sitting upon the throne of David, riding in the chariot and on horses (Jer. 17:24, 25);
He who is not acquainted with the internal sense of the Word will suppose that these things are to be understood according to the sense of the letter, namely, that if they would hallow the Sabbath, kings and princes would enter in by the gates of the city Jerusalem, and would ride in the chariot and on horses. This however is not the meaning; but that those who reverently worship the Divine Human of the Lord shall be in the Divine truths of heaven and of the church; for by "Jerusalem" is meant the church; by "kings and princes," its Divine truths; by "the throne of David," heaven where the Lord is; by "chariot," the doctrine of good and truth; and by "horses," an enlightened understanding. (That "Jerusalem" denotes the church, see n. 2117, 3654; that "kings" denote Divine truths, n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; that "princes" denote primary truths, n. 1482, 2089, 9954; that a "throne" denotes heaven, n. 5313; that "a chariot" denotes the doctrine of good and truth, n. 5321, 8215; and that "horses" denote an understanding which is enlightened, n. 2760-2762, 3217, 5321, 6534.)
 As by "the Sabbath" was signified the Lord as to the Divine Human in which there is union, it was therefore commanded that the breads of faces should be set in order upon the table every Sabbath (Lev. 24:8). That the Lord as to the Divine Human is meant by "bread" is known in the church. For this reason also when the Lord was in the world He called Himself "the Lord of the Sabbath" (Matt. 12:8; Mark 2:27, 28; Luke 6:1-5).
 And therefore when the Lord was in the world, and united His Human to the Divine Itself, He abrogated the Sabbath in respect to representative worship, or in respect to its worship such as was with the Israelitish people; and made the Sabbath day a day of instruction in the doctrine of faith and of love. This is involved in what is written in John:
Jesus healing a certain man on the Sabbath day said to him, Take up thy bed and walk; and he took up his bed and walked. But the Jews said that it was not allowable to carry a bed on the Sabbath day, and sought to kill the Lord, because He loosed the Sabbath (John 5:8-10, 18).
By the "healing of the sick" is signified the purifying of man from evils and the falsities of evil; by a "bed" is signified doctrine; and by "walking" is signified life.
 (That all the healings of diseases which were performed by the Lord involve purification from evils and falsities, or restorations to spiritual life, see n. 8364, 9031, 9086; and that "to walk" denotes life, n. 519, 1794, 8417, 8420.) That a "bed" denotes doctrine is evident from the passages in the Word where a "bed" is mentioned, and also from the representatives in the other life, where when a bed appears and one lying on it, there is signified the doctrine in which he is; consequently beds appear there most highly adorned for those who are in truths from good. But no one can know that such things are signified by the above words of the Lord except by the internal sense, for the Lord spoke by correspondences, thus by significatives, because from the Divine. [AC 10360]
Six days thou shall work. That this signifies the first state of regeneration, when the man is in truths and is at that time in combats, is evident from the signification of "six days," which are called days of labor or of work, as being the first state of regeneration, when the man is in truths, and is at that time in combats against evils and falsities (see n. 8510, 8888, 9431, 10360). [AC 10667]
Six days shall work be done. That this signifies the first state of the regeneration of man by the Lord, and in the supreme sense the first state of the glorification of the Lord's Human, is evident from the signification of the "six days" which precede the seventh or Sabbath, and in which work is to be done, as being the first state of the regeneration of man by the Lord, which state is when the man is in truths, and is led by means of truths to good, and is then in combats (see n. 8510, 8888, 9431, 10360. That it also denotes the state of the glorification of the Lord's Human while He was in the world and fought from Divine truth against the hells, and reduced all things there and in the heavens into order, may be seen in n. 10360.) For man has two states while he is being regenerated by the Lord. The former is when he is in truths, and is being led by means of truths to good. The latter is when he is in good, and from good sees and loves truths. In the former state the man is indeed led by the Lord, but by means of what is his own. For to act from truths is to act from those things which are with man; but to act from good is to act from the Lord. From this it is evident that insofar as a man suffers himself to be led by means of good to truths, so far he is led by the Lord and to the Lord.
 For there is action and reaction in all things that are conjoined. The agent is good, and the reagent is truth. But truth never reacts from itself; but from good, consequently insofar as truth receives good, so far it reacts; and insofar as it reacts, so far it is conjoined with good. From this it also follows that before a man is being conjoined with the Lord, the Lord impels him to Himself by means of truths; and insofar as the man suffers himself to be brought to Him, so far he is conjoined. For truths Divine are of such a nature that they can be fitted to good, because truths come forth from good. From this the man now has perception, which in itself is a reacting. To suffer one's self to be impelled [agi], or brought to good by means of truths, is to live according to them. These things have been said in order that it may in some measure be known how the case is in regard to the first state of the man who is being regenerated, which is signified by the "six days of labor." [AC 10729]
Noah was a son of six hundred years. That this signifies his first state of temptation, is evident, because here and as far as to Heber in the eleventh chapter, numbers and periods of years and names mean nothing else than actual things; just as do also the ages and all the names in the fifth chapter. That "six hundred years" here signify the first state of temptation, is evident from the dominant numbers in six hundred, which are ten and six, twice multiplied into themselves. A greater or less number from the same factors changes nothing. As regards the number "ten", it has been shown already (Gen. 6:3) that it signifies remains; and that "six" here signifies labor and combat is evident from many passages in the Word. For the case is this: In what has gone before the subject is the preparation of the man called "Noah" for temptation-that he was furnished by the Lord with truths of the understanding and goods of the will. These truths and goods are remains, which are not brought out so as to be recognized until the man is being regenerated. In the case of those who are being regenerated through temptations, the remains in a man are for the angels that are with him, who draw out from them the things wherewith they defend the man against the evil spirits who excite the falsities in him, and thus assail him. As the remains are signified by "ten", and the combats by "six", for this reason the years are said to be "six hundred", in which the dominant numbers are ten and six, and signify a state of temptation. [AC 737]
Six days ye shall gather it. That this signifies the reception of truth before it is being conjoined with good, is evident from the signification of "six days," as being states of combat and of labor (see above, n. 8494), here a state of the reception of truth, or a state when good is acquired through truth (n. 8505), for in this state there are labor and combat. In this state man is let into temptations, which are combats with the evils and falsities in him; and then the Lord fights for the man and also with him. But after this state there is a state of the conjunction of good and truth, thus at that time a state of rest for the Lord also. This state is what was represented by the rest on the seventh day, or day of the Sabbath. That the Lord then has rest, is because when good has been conjoined with truth, the man is in the Lord, and is led by the Lord without labor and combat. This state is what is meant by the second state, treated of above, n. 8505.8506.
And it shall be in the sixth day. That this signifies in the end of every state, is evident from the signification of "day," as being state (see n. 23, 487, 488, 493, 2788, 3462, 3785, 4850, 7680); and from the signification of "the sixth," as being the end of a state. The reason why "the sixth day" denotes the end of a state is that "seven days" or "a week" signify an entire period, or a full state (n. 2044, 3845, 6508); whence the day preceding the seventh, that is, the sixth day, signifies the end of this state; and the day following, or the eighth day, signifies the beginning of the same state (n. 2044, 8400). [AC 8421]
And the holy city shall they trample forty-two months, signifies that it would disperse every truth of the Word, even so that nothing would remain. By "the holy city" is meant the holy Jerusalem; and by "the holy Jerusalem" is meant the New Church which is in truths of doctrine, for "holy" is predicated of the Divine truth (n. 173); and "a city" signifies doctrine (n. 194); therefore by "trampling" that metropolis or city is signified to disperse the truths of its doctrine; by "forty-two months" is signified until there is an end, when there is nothing left; by truths of doctrine are meant truths from the Word, because the doctrine of the church, and all that relates to it, is thence derived. That they who are, at this day, in the internals of the church, have so dispersed the truths of the Word, and thence the doctrines of the church, and everything of it, is described in this chapter by "the beast coming up out of the abyss," in that "he killed the two witnesses" (verse 7), and may also be seen from the Relations from the spiritual world, annexed to each chapter.
 By "forty-two months" is signified even to the end, and till no truth and good of the church is left, because the same thing is signified by forty-two and by six weeks, for six times seven is forty-two, and by "six weeks" is signified what is complete even to the end; for "six" has this signification, and "a week" signifies state, and "the seventh week" a holy state, which is a new state of the church, when the Lord begins His reign. This number has a similar signification in the following passage:
And there was given unto the beast which came up out of the sea a mouth speaking great things and blasphemies, and power was given unto him to continue forty-two months (Rev. 13:5). (See n. 583.)
The reason why "six" signifies what is complete to the end, is, because "three" has that signification (n. 505), and "six" is double that number, and a number doubled has the same signification as the simple number; besides, the same is signified by this number as by three and a half, because "forty-two months" make three years and a half. "Months" are mentioned because by "a month" is signified a full state (as in Isaiah 66:23; Revelation 22:1, 2; Genesis 29:14; Numbers 11:18-20; Deuteronomy 21:11, 13). [AR 489]
And Leah said, God hath endowed me with a good dowry, now will my man dwell with me, because I have borne him six sons. That this signifies in the supreme sense the Divine Itself of the Lord and His Divine Human; in the internal sense, the heavenly marriage; and in the external sense, conjugial love, is evident from the signification of "dwelling with," and also from the rest of the words Leah then spoke. The reason why "dwelling with," or "cohabitation," is in the supreme sense the Divine Itself of the Lord and His Divine Human, is that the Divine Itself, called the "Father," is in the Divine Human, called the "Son of God," mutually and alternately, according to the words of the Lord Himself in John:
Jesus saith, Philip, he that hath seen Me, hath seen the Father. Believe Me, that I am in the Father, and the Father in Me (John 14:9-11; 10:38).
That this union is the Divine marriage itself, may be seen above (n. 3211, 3952). Yet this union is not cohabitation, but is expressed by "cohabitation" in the sense of the letter; for things which are one are presented as two in the sense of the letter, as the Father and the Son; and even as three, as the Father, the Son, and the Holy Spirit; and this for many reasons, concerning which of the Lord's Divine mercy elsewhere.
 That "dwelling together," or "cohabitation," in the internal sense is the heavenly marriage, is from the same cause; for this marriage comes forth from the Divine marriage, which is the union of the Father and the Son, or of the Divine Itself of the Lord with His Divine Human. The heavenly marriage is that which is called the Lord's kingdom, and also heaven; and this because it comes forth from the Divine marriage, which is the Lord. This then is what is signified in the internal sense by "cohabitation," and hence it is that heaven likewise is called the "habitation of God," as in Isaiah:
Look down from the heavens, and behold from the habitation of Thy holiness and of Thy adornment where is Thy zeal and Thy mighty acts? the yearning of Thy bowels, and Thy compassions toward me, have restrained themselves (Isa. 63:15);
the "habitation of holiness" denotes the celestial kingdom; and the "habitation of adornment," the spiritual kingdom. "Habitation" in this passage comes from the same word as that from which "dwelling together" and "Zebulun" are derived in the passage under consideration.
 The reason why "dwelling together" or "cohabitation" in the external sense is conjugial love, is that all genuine conjugial love comes forth from no other source than the heavenly marriage, which is that of good and truth; and this from the Divine marriage, which is the Lord as to His Divine Itself and His Divine Human. (See what has been said before on these subjects; as that the heavenly marriage is from the Divine good which is in the Lord and the Divine truth which is from Him, n. 2508, 2618, 2803, 3132; that from it is conjugial love, n. 2728, 2729; that they who are in genuine conjugial love dwell together in the inmosts of their life, n. 2732; and thus in the love of good and truth, for these are the inmosts of their life; that conjugial love is the fundamental love of all the loves, see n. 2737-2739; that there is a marriage of good and truth in heaven, in the church, in everyone in it, and in everything in nature, n. 718, 747, 917, 1432, 2173, 2516, 2712, 2758; that this marriage is in everything in the Word, n. 683, 793, 801, 2516, 2712; and that thus in the supreme sense the Lord Himself is therein; that by "Jesus Christ" is signified the Divine marriage, n. 3004.)
 These are the things signified not only by "dwelling together," or by the words, "now will my man dwell with me," but also by those which go before-"God hath endowed me with a good dowry;" by the former, however, the truth of good is signified; and by the latter, the good of truth; both together making the heavenly marriage. And as this is the conclusion, it is said: "because I have borne him six sons;" for "six" here signify the same as "twelve," namely, all things of faith and love; the half of a number and its double having the same signification in the Word, when the subject is similar. [AC 3960]
And his number is six hundred sixty-six, signifies this quality, that all the truth of the Word is falsified by them. By "the number of the beast" is signified the quality of the confirmations of doctrine and faith from the Word with them (n. 608, 609); by "six hundred sixty-six" is signified every truth of good, and as this is said of the Word, it signifies every truth of good in the Word, here the same falsified, because it is "the number of the beast." The reason of this signification is, because "six" signifies the same as "three" multiplied by "two"; and "three" signifies what is full and all, and is predicated of truths (n. 505), and "two" signifies the marriage of truth and good; and as "six" is composed of those two numbers multiplied by each other, it therefore signifies every truth of good in the Word, here the same falsified; that it is also falsified by them may be seen above (n. 566). The number "six hundred sixty-six" is used, because in that number six is tripled, and triplication completes; the multiplying by one hundred, whence comes "six hundred," and by ten, whence comes "sixty," changes nothing (see n. 348).
 That "six" signifies what is full and all, and is used where the truths of good are treated of, may appear from those passages in the Word where that number occurs; but the signification of this number does not clearly appear except to those who see the things concerning which it treats in the spiritual sense, as when the Lord said:
That the seed which fell on good ground, brought forth fruit, some thirty, some sixty, some an hundred (Mark 4:8, 20; Matt. 13:8, 23).
That the householder went out and brought laborers into his vineyard at the third hour and at the sixth hour (Matt. 20:3, 5).
That upon the table in the tabernacle the cakes of bread were arranged in two rows, six in each (Lev. 24:6).
That there were set six water pots, after the manner of the purifying of the Jews (John 2:6).
That there were six cities of refuge or asylums (Num. 35:6, 7; Deut. 19:1-9).
That the measuring reed with which the angel measured all parts of the new temple and the new city, was six cubits (Ezek. 40:5).
That the prophets should drink water by measure, the sixth part of a hin (Ezek. 4:11).
That they should take for an offering the sixth part of an ephah of a homer of wheat (Ezek. 45:13).
Because "six" signifies what is full, the word "to take a sixth part," came into use, by which, in the spiritual sense, is signified what is complete and entire; as that:
They should offer the sixth part of an ephah out of a homer of wheat (Ezek. 45:13).
And it is said of Gog:
I will turn thee back, and leave the sixth part of thee (Ezek. 39:2).
By this is signified that with him every truth of good in the Word was utterly destroyed; who are meant by "Gog," may be seen (n. 859). [AC 610]
Author: EMANUEL. SWEDENBORG (1688-1772)