AC 1988 - "Ninety-nine"; AC 1992 - Bending, "Shaddai", "Jehovah", "Wings"

AC 1988 [3]

. . . we may see what is signified by "ninety-nine,"
for this number, because it precedes a hundred,
signifies the time before the Lord had fully conjoined
the internal man with the rational.
In the Lord's case,
the first rational was represented by Ishmael;  . . .
by Isaac is represented the Lord's Divine rational . . ..
From Abram's staying so long in the land of Canaan
(now twenty-four years, that is,
ten years before Ishmael was born,
and thirteen years after that)
without his as yet having a son by his wife Sarai,
and from the promise of a son being first given
when he was ninety-nine years old,
everyone can see that some arcanum is involved.
The arcanum was,
that he might thereby represent the union
of the Lord's Divine Essence with His Human Essence;
and in fact the union of His internal man,
which is Jehovah,
with His rational.

AC 1992 [4, 6]

The reason why the Lord was willing
to be first represented before them by the name "Shaddai"
is that the Lord by no means desires to destroy suddenly
(still less in a single moment)
the worship that has been inplantted in anyone
from his infancy;
for this would be to tear up the root,
and thereby destroy the holy state
of adoration and of worship that has been deeply implanted,
and which the Lord never breaks, but bends.
The holy state of worship,
that has been rooted in from infancy
is of such a nature that it cannot endure violence,
but only a gentle and kindly bending.
The case is the same with those Gentiles
who in their bodily life had worshiped idols,
and yet had lived in mutual charity.
As the holy state of their worship
has been inrooted from their infancy,
in the other life it is not taken away in a moment,
but successively;
for in those who have lived in mutual charity,
the goods and truths of faith can be easily implanted,
and they receive them afterwards with joy;
for charity is the very soil.
And such also was the case
with Abraham, Isaac, and Jacob,
in that the Lord suffered them
to retain the name "God Shaddai,"
insomuch that He said He was God Shaddai;
and this from the meaning of the name.

. . . as Shaddai was thus esteemed as the god of truth --
for vastation, temptation, chastening, and rebuking,
are not of good, but of truth --
and because the Lord was represented by him
before Abraham, Isaac, and Jacob,
the name was retained even in the Prophets;
but in them by "Shaddai" is meant truth.

I heard the voice of the wings of the cherubim,
like the voice of many waters,
like the voice of Shaddai,
when they went;
the voice of tumult,
like the voice of a camp.
(Ezekial 1:24)

The court was filled
with the brightness of the glory of Jehovah;
and the voice of the wings of the cherubim
was heard even to the outer court,
as the voice of God Shaddai when He speaks.
(Ezekial 10:4-5)

where "Jehovah" denotes good,
and "Shaddai" truth.
In the internal sense of the Word "wings"
in like manner signify things that belong to truth.