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4 And I looked, and, behold, a whirlwind came out of the north, a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire.
5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.
5 Also out of the midst thereof came the likeness of four living creatures. And this was their appearance; they had the likeness of a man.
6 And every one had four faces, and every one had four wings.23 And under the firmament were their wings straight, the one toward the other: every one had two, which covered on this side, and every one had two, which covered on that side, their bodies.
24 And when they went, I heard the noise of their wings, like the noise of great waters, as the voice of the Almighty, the voice of speech, as the noise of an host: when they stood, they let down their wings.
12 Then the spirit took me up, and I heard behind me a voice of a great rushing, saying, Blessed be the glory of the Lord from his place.
13 I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.
13 I heard also the noise of the wings of the living creatures that touched one another, and the noise of the wheels over against them, and a noise of a great rushing.
5 And the sound of the cherubims' wings was heard even to the outer court, as the voice of the Almighty God when he speaketh.
21 Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man was under their wings. -Ezekiel l:4-6, 23-24; 3:12-13; 10:5, 21 King James Version (KJV)
Many will believe that animals exist in the afterlife as animal spirits, just like human spirits, therefore they may be led to think that the Cherubim are some kind of animal. According to Swedenborg the animals seen in the afterlife are only symbolic representations of the human spirits there rather than actual animal spirits.
Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com
1198.
...(Continuation) [2] ...A sensual [involving the body as distinguished from the spirit]man, whose thoughts are confined to matter, compares the things pertaining to beasts with those pertaining to man, and from foolish intelligence concludes that their states of life are similar, even after death, insisting that if man lives after death, animals do also...1199.
...(Continuation) [2] ...It is known that every animal has a soul, for they are alive, and life is soul, and this is why they are called in the Word "living souls." ...In that [spiritual] world, the same as in the natural world, beasts of every kind and birds of every kind, and fishes of every kind, are to be seen and so like in form that they cannot be distinguished from those in our world; but there is this difference, that in the spiritual world they spring evidently from the affections of angels and spirits, so that they are affections made apparent, and consequently they disappear as soon as the angel or spirit departs or his affection ceases. From this it is clear that their soul is nothing else; and that there are... as many... species of animals as there are... affections...
600...(Continuation) [2] ...A sensual [involving the body as distinguished from the spirit]man, whose thoughts are confined to matter, compares the things pertaining to beasts with those pertaining to man, and from foolish intelligence concludes that their states of life are similar, even after death, insisting that if man lives after death, animals do also...1199.
...(Continuation) [2] ...It is known that every animal has a soul, for they are alive, and life is soul, and this is why they are called in the Word "living souls." ...In that [spiritual] world, the same as in the natural world, beasts of every kind and birds of every kind, and fishes of every kind, are to be seen and so like in form that they cannot be distinguished from those in our world; but there is this difference, that in the spiritual world they spring evidently from the affections of angels and spirits, so that they are affections made apparent, and consequently they disappear as soon as the angel or spirit departs or his affection ceases. From this it is clear that their soul is nothing else; and that there are... as many... species of animals as there are... affections...
...[14] In Ezekiel: This was the likeness of the faces of the cherubim, the four had the face of a man and the face of a lion on the right side, and the face of an ox on the left side; the four also had the face of an eagle (1:10). What is signified by the "cherubim" and by their "faces" which were like the faces of a man, of a lion, of an ox, and of an eagle, may be seen above (n. 277-281). [See Below] The faces of the man and of the lion were seen "on the right side" because "man" signifies Divine truth in light and intelligence, and a "lion" Divine truth in power therefrom, such as it is in heaven in the south; and the face of the ox was seen "on the left side," to signify the good of truth in obscurity, for an "ox" signifies the good of the natural man, which is in obscurity in those who in heaven dwell to the north...
And in the midst of the throne and around the throne were four animals, full of eyes before and behind [Revelation 4:6,] signifies the Lord's guard and providence [the protective care of God as a spiritual power] that the interior [or higher] heavens be not approached except by the good of love and charity, that lower things depending thereon may be in... order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (see above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence... (see above, n. 68, 152). And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind." On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem, n. 277-278.) [2] That by "the four animals" here cherubim are meant is evident in Ezekiel, by whom like things were seen at the river Chebar, which are described by him in chap. 1 and in chap. 10, and in the latter called "cherubim" (Ezek. 10:1-2, 4-9, 14, 16, 18-19), and it is said of them: The cherubim mounted up; these are the animals that I saw by the river Chebar. These are the animals that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubim (Ezek. 10:15, 20). These "four animals, that were cherubim," are thus described by that prophet: Near the river Chebar appeared the likeness of four animals. This was their aspect: they had the likeness of a man, and each one had four faces, and each one of them had four wings. This was the likeness of their faces: the four of them had the face of a man and the face of a lion on the right side, and the four of them had the face of an ox on the left side, and the four of them had the face of an eagle. Their appearance was like burning coals of fire, like the appearance of lamps; the same went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse of the appearance of a wonderful crystal. Above the expanse which was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it. From the appearance of his loins and downwards I saw as it were an appearance of fire, and it had brightness round about, as the appearance of the bow that is in the cloud; so was the appearance of the brightness of Jehovah round about; this appearance was the likeness of the glory of Jehovah (Ezek. 1:5-6, 10, 13, 22, 26-28). By these representatives the Divine of the Lord in the higher heavens, and His Providence that they be not approached except from the good of love and charity, are described; and in this description are contained all the things that are mentioned in this chapter [4] of Revelation respecting the arrangement of the heavens, and signified by "the throne on which was One sitting in aspect like a jasper stone and a sardius;" also by the "rainbow round about the throne," by the "lamps of fire burning before the throne," and the other things which it is not necessary therefore to explain here singly. [3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses: When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Gen. 3:24). What is meant by the "man" and "his wife" in these chapters may be seen explained in The Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (see in the work on Heaven and Hell, n. 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." ...
278.
[Revelation 4] Verse 7. And the first animal was like a lion, signifies the appearance, in [outer]ultimates, of Divine truth proceeding from the Lord in respect to power and effect... It means appearance in [outer] ultimates, because the cherubim [or angels] were seen as animals, and this first one like a lion. It is said in ultimates, because that appearance was before John when he was in the spirit, and he saw all things in ultimates, in which Divine celestial [or third highest heaven] and Divine spiritual [or second heaven] things are variously represented... For this reason also the cherubim (which signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity) were seen by John and also by Ezekiel, in respect to their faces, as animals. Since it is the Lord who guards and provides, and this through Divine truth and Divine good, thus through His Divine wisdom and intelligence, four animals were seen, which were like a lion, a calf, a man, and an eagle; for thus by "lion" Divine truth in respect to power was represented, by "calf" Divine good in respect to protection, by "man" the Divine wisdom, and by "eagle" the Divine intelligence; which four things are included in the Lord's Divine Providence in its guarding the higher heavens, that they be not approached except from the good of love and charity. [2] That a "lion" signifies Divine truth proceeding from the Lord in respect to power is evident from the passages in the Word in which "lion" is mentioned; as from the following... [8]... In Revelation: The angel cried with a great voice, as a lion roared (Rev. 10:3) ...[9] Because Jehovah is compared to a lion from Divine truth in respect to power, therefore the Lord is called a "lion" in Revelation: Behold the lion that is of the tribe of Judah, the root of David, hath overcome (Rev. 5:5)...
[Revelation 4] Verse 7. And the first animal was like a lion, signifies the appearance, in [outer]ultimates, of Divine truth proceeding from the Lord in respect to power and effect... It means appearance in [outer] ultimates, because the cherubim [or angels] were seen as animals, and this first one like a lion. It is said in ultimates, because that appearance was before John when he was in the spirit, and he saw all things in ultimates, in which Divine celestial [or third highest heaven] and Divine spiritual [or second heaven] things are variously represented... For this reason also the cherubim (which signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity) were seen by John and also by Ezekiel, in respect to their faces, as animals. Since it is the Lord who guards and provides, and this through Divine truth and Divine good, thus through His Divine wisdom and intelligence, four animals were seen, which were like a lion, a calf, a man, and an eagle; for thus by "lion" Divine truth in respect to power was represented, by "calf" Divine good in respect to protection, by "man" the Divine wisdom, and by "eagle" the Divine intelligence; which four things are included in the Lord's Divine Providence in its guarding the higher heavens, that they be not approached except from the good of love and charity. [2] That a "lion" signifies Divine truth proceeding from the Lord in respect to power is evident from the passages in the Word in which "lion" is mentioned; as from the following... [8]... In Revelation: The angel cried with a great voice, as a lion roared (Rev. 10:3) ...[9] Because Jehovah is compared to a lion from Divine truth in respect to power, therefore the Lord is called a "lion" in Revelation: Behold the lion that is of the tribe of Judah, the root of David, hath overcome (Rev. 5:5)...
And the second animal like a calf, signifies the appearance in [outer] ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (see in the work on Heaven and Hell, n. 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub was like a calf. That this appearance was in ultimates, see just above (n. 278). A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves. [2] That "bullocks" and "calves" signify the good of the natural man is evident from the passages of the Word where they are mentioned. First from the description of the feet of the cherubim in Ezekiel: Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezek. 1:7). Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia, n. 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70.) ...[6] In Luke: The father said of the prodigal son who returned penitent in heart, Bring forth the first robe and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it, that we may eat and be glad (Luke 15:22, 23). He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first robe," that they should "put a ring on his hand, and shoes on his feet," that they should "bring forth the fatted calf, that they might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation and heavenly joy...
And the third animal had a face like a man, signifies the appearance in ultimates of the Divine guard and providence in respect to wisdom. This is evident from the signification of "the face of a man," as being the affection of truth, "face" signifying affection, and "man" the recipient of Divine truth; and because man's rational is from this, "man" signifies wisdom; for man was created that he might be rational and wise; by this he is distinguished from the brute animals; for this reason "man" in the Word signifies wisdom. "Man" signifies both the affection of truth and wisdom, because the affection of truth and wisdom act as one; for he who is in the spiritual affection of truth, that is, who is affected by truth, or who loves truth because it is truth, is conjoined to the Lord, since the Lord is in His own truths, and is His truth with man; from this man has wisdom, and from this it is that man is a man. Some suppose that man is a man by reason of his face and body, and that by these he is distinguished from beasts, but they are in an error; man is a man by reason of his wisdom, consequently so far as anyone is wise so far is he a man. Those, therefore,
who are wise, appear in heaven and in the light of heaven as men, with a brightness and beauty according to their wisdom; while those who are not wise-which is true of those who are in no spiritual affection, but merely in natural affection, in which man is when he loves truth not because it is truth but because he thence receives glory, honor, and gain-these in the light of heaven appear not as men but as monsters in various forms (see in the work on Heaven and Hell, n. 70, 72, 73-77, 80; and what wisdom is, and what non-wisdom is, n. 346-356). [2] That "man" in the Word signifies the affection of truth and wisdom therefrom, is evident from the following passages... [4] ...The inhabitants of the earth shall be burnt up, and few men shall be left (Isa. 24:6). The "inhabitants of the earth" signify the goods of the church, and these are said "to be burnt up" when the loves of self and of the world begin to rule; that the spiritual affection of truth and wisdom therefrom will then be at an end is signified by "few men will be left." ...[6] In Jeremiah: I saw the earth, when lo, it was void and empty; and towards the heavens, and their light was not. I saw, when lo there was no man, and all the fowl of the heavens were fled away (Jer. 4:23, 25). This evidently does not mean the earth, that it was void and empty, nor the heavens that there was no light thence nor that there was not a man on the earth, nor that all the fowl of heaven were fled; what is really meant can be seen only from the spiritual sense of the Word. In that sense "earth" signifies the church; that it was "void and empty" signifies that there is no good and truth in the church; the "heavens," where there is no light, signify the interiors of man's mind which are the receptacles of the light of heaven; (the "light" that is not there is Divine truth and wisdom therefrom); therefore it is said, "I saw and lo there was no man"; the "fowl of heaven which were fled away" signify the rational and the intellectual... [13] In Revelation: He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, the measure of a man, which is that of an angel (Rev. 21:17). That this signifies, that "the wall of the holy Jerusalem was a hundred and forty-four cubits, and that this was the measure of a man, which is that of an angel," no one can understand unless he knows what is signified by "the holy Jerusalem," by its "wall," by the number "one hundred and forty-four," likewise by "man," and by "angel." "The holy Jerusalem" signifies the church in respect to doctrine; "wall" signifies truth protecting; the number "one hundred and forty-four" signifies all truths from good in the complex; "man" signifies the reception of these from affection, and "angel" signifies the same; it is therefore said, "the measure of a man, which is that of an angel;" "measure" signifying quality. From this it is clear how these words are to be spiritually understood. (These things may be seen more clearly explained in The Doctrine of the New Jerusalem, n. 1.) ...[15] ...men in both worlds, spiritual and natural, are men so far as they receive from the Lord truth and good, thus so far as they love truth and live according to it. And from this also it is that the whole angelic heaven appears as one man, and also each society there; and moreover, that the angels appear in a perfect human form. (See further on this in the work on Heaven and Hell, n. 59-67, 68-72, 73-77, 87-102.) [16] It was on this account that the four cherubim, which signify the guard and providence of the Lord that the higher heavens be not approached except through the good of love, were seen as men, although they each had four faces; and that the Lord was seen above them as a Man. That the four cherubim were seen as men is evident in Ezekiel: This was the appearance of the four animals; they had the likeness of a man, but each one had four faces (Ezek. 1:5-6). Likewise the two cherubim upon the mercy-seat were in face like men. That the Lord was seen above the four cherubim as a man is also stated in the same prophet: Above the expanse which was over the head of the cherubim was as it were the appearance of a sapphire stone, the likeness of a throne, and upon the likeness of the throne a likeness as the appearance of a man upon it above (Ezek. 1:26).
And the fourth animal was like a flying eagle, signifies the appearance in [outer] ultimates of the Divine guard and providence in respect to intelligence and as to circumspection [guardedness] on every side. This is evident from the signification of "eagle," as being intelligence; here Divine intelligence which is that of the Lord's guard and providence. "Eagle" means intelligence because intelligence is in the light of heaven, and the eagle flies high that he may be there and may look about on every side; this is why this face of the cherub appeared "like a flying eagle;" for "to fly" signifies presence and clear vision or every side, and in reference to the Divine it signifies omnipresence. "Eagle" signifies intelligence for this reason also, that the "birds of heaven" signify in a good sense things intellectual and rational, and the eagle especially, because it not only flies high but also has keen vision. (That "the birds of heaven" signify things intellectual and rational, in both senses, see Arcana Coelestia, n. 745, 776, 866, 988, 991, 3219, 5149, 7441.)...
Inasmuch as this cherub was like an eagle, and the eagle appeared as flying, it shall he told also what "flying" signifies in the Word. "Flying" signifies circumspection [guardedness] and presence, because a bird when it flies looks all about from on high, and thus by its sight is present everywhere and round about. But when "flying" in the Word is attributed to Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This then is why this cherub appeared "like an eagle flying;" for "cherubim" signify in general the Lord's Providence that the higher heavens be not approached except from the good of love and of charity; and this cherub signifies Divine intelligence (as was shown just above). [2] That "flying" in the Word, in reference to the Lord signifies omnipresence, and in reference to men circumspection and presence, can be seen from the following passages... [4] In Revelation: I saw and I heard one angel flying, through midheaven, saying with a great voice, Woe, woe to the inhabitants of the earth (Rev. 8:13). In the same: I saw another angel flying through midheaven, having the eternal gospel to proclaim unto the inhabitants of the earth (Rev. 14:6). The former angel signifies the damnation of all who are in evils; and the other angel signifies the salvation of all who are in good; "flying" signifies circumspection on every side where they are... [10] "To fly" in reference to man signifies circumspection and at the same time presence, because sight is present with the object that it sees; its appearing far away or at a distance is because of the intermediate objects that appear at the same time, and can be measured in respect to space. This can be fully confirmed by the things that exist in the spiritual world. In that world spaces themselves are appearances, arising from the diversity of affections and of thought therefrom; consequently, when any persons or things appear far away, and an angel or spirit desires from intense affection to be with such, or to examine the things that are at a distance, he is at once present there. The like is true of thought, which is man's internal or spiritual sight. Things previously seen thought sees within itself irrespective of space, thus altogether as present. This is why "flying" is predicated of the understanding and of its intelligence, and why it signifies circumspection and presence.
[Revelation 4] Verse 8. And the four animals, each by itself, had six wings round about, signifies the appearance of the [outer] spiritual Divine [heaven] on all sides about the [inner] celestial Divine [heaven.] 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... [2] But let it be told first what the celestial Divine is, and what the spiritual Divine is. The heavens are divided [basically] 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 (Matt. 3:16-17). And that the Divine of the Lord appeared as a lamb (Rev. 5:6, 8, 13). And from this the Lord was also called a Lamb (Rev. 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... [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 (Ezek. 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 [lowest] heaven; the "likeness of hands under the wings" signifies the power of Divine truth... [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 (Rev. 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." ...
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