316# “有七角”表示拥有全能。这从“角”的含义清楚可知，“角”是指反对虚假的真理的能力，但当论及主时，是指一切能力或全能。之所以看到羔羊的角有七个，是因为“七”表示全部，论及神圣之物(参看AE 257节)。一只或数只“角”表示能力，因为有角的动物，如牛，公绵羊和公山羊等等，其能力都在它们的角上。一只或数只“角”表示反对虚假的真理的能力，在论述主的至高意义上表示全能，在反面意义上表示反对真理的虚假的能力，这一点从圣言中的许多经文明显看出来。由此清楚可知，圣言中的“角”表示什么，但以理书和启示录经常提到角；国王加冕礼上也用到角，所以我想在此引用一些经文。
以西结书：
当那日，我必使以色列家的角长出来，又必使你在他们中间开口；他们就知道我是耶和华。(以西结书29:21)
“使以色列家的角长出来”表示丰富的真理；“以色列家”是指教会；由于这由“角”和它“长出来”来表示，所以经上还说“必使你开口”，以此表示宣讲真理。
撒母耳记：
我的角因耶和华高举；我的口向仇敌张开，我因耶和华的救恩欢欣。祂必将力量赐与祂的王，高举祂受膏者的角。(撒母耳记上2:1, 10)
这是哈拿的预言。“我的角因耶和华高举”表示神性真理充满她，使她强有力地反对虚假；由于这就是含义，所以经上说“我的口向仇敌张开”；“张口”是指带着能力宣讲真理，“仇敌”是指驱散神性真理的虚假。“祂必将力量赐与祂的王，高举祂所膏立者的角”表示通过神性真理来自神性良善的主的全能，因为在圣言中，“力量”论及良善的能力，“角”论及真理的能力；“耶和华的受膏者或所膏立者”是指神性人身方面的主，这人身拥有全能(参看《属天的奥秘》，3008–3009, 9954节)。
诗篇：
耶和华将祂百姓的角高举，使祂的圣民以色列人，就是与祂相近的百姓都赞美祂。(诗篇148:14)
“耶和华将祂百姓的角高举”表示祂使他们充满神性真理；因此，经上说“使祂的圣民以色列人，就是与祂相近的百姓都赞美祂”，因为那些处于神性真理的人被称为“圣民(即圣徒)”，那被称为圣的，是神性真理(参看AE 204节)。“以色列”是指处于真理的教会，“以色列人”是指真理，“百姓”也论及那些处于真理的人，经上说通过真理与主结合的百姓是“相近”的。
又：
耶和华万军之神啊，你是他们力量的荣美；因你的美意，你必高举我们的角。(诗篇89:8, 17)
此处“高举角”也表示充满神性真理，由此赋予反对虚假的能力；因此，经上说：“耶和华万军之神啊，你是他们力量的荣美。”在圣言中，“荣美”也论及教会和其中真理的教义。
又：
善人是施恩与人、借贷与人的。他的仁义存到永远；他的角必被高举，大有荣耀。(诗篇112:5, 9)
“角”表示神性真理，这一点从以下考虑清楚看出来，即：经上说,“他的仁义存到永远；他的角必被高举，大有荣耀”；在圣言中，“仁义”论及良善，因此，“角”论及真理；因为圣言的每个细节都有一个良善与真理的婚姻在里面；“荣耀”也表示神性真理。
哈巴谷书：
耶和华神的光辉必如亮光；祂有从祂手中出来的角；其中隐藏着祂的力量。(哈巴谷书3:4)
由于“角”表示大有能力的神性真理，所以经上说：“耶和华神的光辉必如亮光，角中隐藏着祂的力量。”“耶和华的光辉”和“亮光”表示神性真理；“角中隐藏着祂的力量”表示神性良善通过神性真理所拥有的全能，因为良善的一切能力都通过真理而来，属于神性良善的全能就隐藏在神性真理中。
316b. 诗篇：
我寻得我的仆人大卫，用我的圣油膏了他；我的手必使他坚立，我的膀臂也必强壮。我的真理和我的怜悯要与他同在；因我的名，他的角必被高举。(诗篇89:20–21, 24)
“大卫”表示神性真理方面的主(参看前文，AE 205节)；“他的角必被高举”表示祂的神性能力，祂通过神性真理从神性良善拥有这能力；因此，经上说：“我的真理和我的怜悯要与他同在。”在圣言中，“怜悯”当论及耶和华或主时，表示神性之爱的神性良善。“大卫”因表示从主的神性人身发出的神性真理方面的主，故被称为“大卫，我的仆人”；在圣言中，“仆人”不是指通常意义上的仆人，而是指凡提供服务之物，它论及真理，因为真理为功用，在此为能力而服务良善。
又：
我要使大卫的角发出来；我要为我的受膏者安排明灯。(诗篇132:17)
此处“大卫”，以及“受膏者”表示神性真理方面的主，“使他的角发出来”表示天上和地上的神性真理从祂那里增多；因此，经上还说“我要为我的受膏者安排明灯”，这句话具有相同的含义。从主的神性良善发出的神性真理方面的主被称为“灯”(可参看前文，AE 62节)。
又：
耶和华我的力量，我的岩石、我的山寨；我的神，我的磐石，我所投靠的。祂是我的盾牌，是拯救我的角。(诗篇18:1–2; 撒母耳记下22:2–3)
“力量”和“岩石”当论及耶和华或主时，如在此处，表示全能；“山寨”和他所投靠的“磐石”表示保护；“盾牌”和“拯救的角”表示由此而来的拯救；在圣言中，“力量”、“山寨”和“盾牌”论及神性良善；“岩石”、“磐石”和“角”论及神性真理；因此，这些表示全能、保护和拯救，它们通过神性真理来自神性良善。
路加福音：
主以色列的神是应当称颂的；因眷顾和救赎他的百姓，在大卫家中兴起了拯救的角；拯救我们脱离仇敌。(路加福音1:68–69, 71)
这是撒迦利亚关于主及其降临的一个预言。“大卫家中拯救的角”表示通过神性真理从神性良善拯救的全能；“角”是指这全能；“大卫家”是指主的教会；祂要拯救我们所脱离的“仇敌”是指邪恶之虚假，因为这些虚假就是主拯救那些接受祂的人所脱离的仇敌；众所周知，主拯救在此由祂的百姓所表示的那些人脱离的仇敌不是别的。
弥迦书：
锡安的女子啊！起来踹谷吧！因为我必使你的角成为铁，使你的蹄成为铜；使你可以打碎许多国民。(弥迦书4:13)
“锡安的女子啊！起来踹谷吧”表示在那些属于教会的人中间对邪恶的驱散，“踹谷”是指驱散，“锡安的女子”是指处于良善情感的教会；“我必使你的角成为铁”表示强大而有力的神性真理；“使你的蹄成为铜”具有相同的含义，“蹄”表示终端的真理；“使你可以打碎许多国民”表示使你可以驱散虚假，因为“民”论及真理，在反面意义上论及虚假。
撒迦利亚书：
我观看，见有四角，打散犹大、以色列和耶路撒冷。耶和华又把四个匠人指给我看，祂说，这些角打散犹大，以致无人抬起头来；这些来威吓列族，打掉他们的角，就是那举起角来抵触犹大地、赶散它的。(撒迦利亚书1:18–21)
这描述了教会的荒废，以及后来它的恢复。“犹大”、“以色列”和“耶路撒冷”表示教会及其教义；“打散它们的角”表示使教会荒废的邪恶之虚假；“匠人”与铁所表相同，即表示强大而有力的终端真理，因而与“铁角”所表相同；所以经上论到它们说：“这些来打掉列族的角，就是那举起角来抵触犹大地的。”“列族的角”是指使教会荒废的邪恶之虚假，这些虚假将要被驱散，好叫教会可以恢复。
耶利米哀歌：
主在烈怒中倾覆犹大女子的堡垒，使它们坍倒在地；祂辱没这国和其中的首领；祂发烈怒，把以色列的角全都砍断。(耶利米哀歌2:2–3)
此处论述的是教会的彻底荒废。“主的烈怒”表示当教会被荒废时的末期；祂“倾覆犹大女子的堡垒，使它们坍倒在地；祂辱没这国和其中的首领”描述了它的彻底荒废；“犹大女子”是指教会；她的“堡垒”是指源于良善的真理；“这国和首领”是指它的教义之真理；由此清楚可知，“祂把以色列的角全都砍断”表示什么，即表示抵制邪恶之虚假的教会真理的一切能力。
316c. 但以理书：
但以理梦见四只兽从海中上来，第四个极其强壮，有铁牙，吞吃嚼碎；它有十角；我正观看，见其中又长起一个小角，先前的角中有三角在它面前被连根拔出；这角有眼，像人的眼，有口说夸大的话。我看见这角与圣民争战，胜了他们；它说话抵挡至高者。至于那十角，它们是十王，它必制伏三王。(但以理书7:3, 7–8, 21, 23–25)
此处很明显，“角”表示摧毁教会真理的虚假，或抵挡真理的虚假的能力；“从海中上来的兽”表示一切邪恶所源于的自我之爱，在此表示对统治天地的爱，神圣事物作为手段服务于这爱；启示录中的“巴比伦”就表示这种爱。之所以看到这兽“从海中上来”，是因为“海”表示与属灵人分离的属世人；事实上，属世人具有这种特征，他只渴望统治所有人，并从圣言的字义来确认这种统治。“十角”表示各种虚假，因为“十”表示全部；因此，经上进一步说，“十角就是十王”，因为“王”表示真理，在反面意义上，如此处，表示虚假。“在它们当中长起、先前的角中有三角在它面前被连根拔出的小角”，表示通过将圣言的字义用来确认对统治的爱而对圣言的完全败坏。这角被称为“小”的，是因为圣言被败坏的情况似乎并未出现；没有出现在人之灵的眼前，也就是出现在他的理解力面前的，要么被视为乌有，要么被视为小的。在灵界，这就是只有少数人所理解的事物的表象。在它面前被连根拔出的“三角”表示那里因歪曲而被如此摧毁的圣言的真理；角所制伏的“三王”也表示这些真理，“三”不是指三，而是指完全之物，因而是指真理被完全摧毁。由于“角”表示在圣言的字义方面对圣言的败坏，这字义在人们眼前似乎只能这样来理解，因而任何人都不可以反驳，所以经上论到这角说“这角有眼，像人的眼，有口说夸大的话”，“眼”表示理解力，“眼像人的眼”表示似乎对真理的理解，“口”表示来自这理解的思维和言语。
由此可见，此处所提到的所有细节和每个细节都表示什么；如“从海中上来的兽有十角和铁牙，吞吃嚼碎”、“它们当中长起的小角，角中有三角在它面前被连根拔出；这角有眼，像人的眼，有口说夸大的话”，以及“这角与圣民争战，胜了他们；它说话抵挡至高者；那十角是如此多的王”表示什么。
同一先知书：
我在异象中看见有双角的公绵羊，两角都高。这角高过那角，更高的是后长的。它往西、往北、往南抵触。这时，看哪，看哪，有一只公山羊从西而来，穿越整个地面；这公山羊两眼之间有一只明显的角。他以猛烈的怒气向公绵羊冲去，折断他的两角，把他推倒在地，践踏他。但公山羊的大角折断了；在它的原处又向天的四风长出四个角来。很快四角之中有一角长出一个小角，向南，向东，向荣美之地，渐渐成为强大。它渐渐强大，直达天象，将些天象抛落在地，并践踏它们。它自高自大，高及天象之君，他神圣的居所被毁坏，因为它将真理抛在地上。(但以理书8:2–12, 21, 25)
此处描述了使教会荒废的另一种东西，即唯信。“公绵羊”表示仁之良善和由此而来的信，“公山羊”表示与仁分离之信，或唯信，或也可说，那些在其中的人；它们的“角”表示进行争战的源于良善的真理和源于邪恶的虚假；公绵羊的角表示源于良善的真理，公山羊的角表示源于邪恶的虚假。“公绵羊有两只高角，这角高过那角，更高的是后长的”表示来自仁之良善的信之真理；这是照着与世人和灵人同在的良善和真理的流注而看到的；因为一切良善都是在后面被接受的，而一切真理都是在前面被接受的，就像小脑是为了接受意愿的良善而形成的，而大脑是为了接受理解力的真理而形成的一样；“公绵羊往西、往北、往南抵触”表示那些处于仁和由此而来的信之人所接受的良善和真理，他们用良善和真理来驱散邪恶和虚假。
穿越整个地面的山羊中的“公山羊”表示与仁分离之信，这信源于生活的邪恶；“山羊中的公山羊”是指那信；“西”表示生活的邪恶；“地”是指教会；“他两眼之间有一只明显的角”表示它来自自我聪明；“他以猛烈的怒气向公绵羊冲去，折断他的两角，把他推倒在地，践踏他”表示彻底摧毁仁和由此而来的信；因为当仁被摧毁时，信也就被摧毁了，后者来自前者；“公山羊的大角折断了；在它的原处又向天的四风长出四个角来”表示与从那里而来的邪恶结合的一切虚假，“角”表示邪恶之虚假，“四”表示它们的结合，“天的四风”表示全部，即虚假和邪恶；“四角之中有一角长出一个小角”表示因信称义，因为这是从唯信的原则生出来的；经上说它是小的，是因为它看起来不像虚假。
这角“向南，向东，向荣美之地，渐渐成为强大。它渐渐强大，直达天象，将些天象抛落在地，并践踏它们”表示它摧毁教会的一切真理和良善；“南”表示真理处于光的地方，“东”和“荣美”表示良善通过真理处于清晰的地方，“天象”表示天堂和教会的一切真理和良善；“将些天象抛落在地，并践踏它们”表示完全摧毁；“它自高自大，高及天象之君，他神圣的居所被毁坏”表示对主的神性人身的否认和随之而来的教会的荒废；“天象之君”是指神性人身方面的主，因为构成教会的一切真理和良善都从这神性人身发出；“神圣的居所”是指这些事物所在的教会；这明显表示被虚假摧毁的真理，因为经上说：“它将真理抛在地上。”“公绵羊”、“公山羊”，以及“它们的角”就表示这些事物，这一点从灵界的表象很明显地看出来；因为当那些确认唯信和唯信称义的教义之人在那里与那些处于仁爱和由此而来的信仰之教义的人争论时，在站在远处的其他人看来，长着类似角的数只或一只公山羊以同样的辱骂或发作和烈怒对抗数只或一只公绵羊，他还看似将星星踩在脚下。我也看到这些东西，同时那些站在我旁边的人也看到了，他们由此确信，在但以理书中，所指的是这些事物；还确信“右手边的绵羊和左手边的山羊”(马太福音25:32–46)表示类似事物，即：“绵羊”表示那些处于仁之良善的人，“山羊”表示那些处于唯信的人。从所引用的但以理书中的这些经文可以在某种程度上看出启示录中的这些事物表示什么：被看到有十角的龙(启示录12:3)；被看到从海中上来、也有十角的兽(启示录13:1)；骑在有七头十角的朱红色兽上的妇人；对此，天使说，你所看见的那十角是十王(启示录17:3, 7, 12)；不过，关于这些主题，可参看下文的解释。
316d. 一只或数只“角”表示反对真理的虚假的能力，这一点从以下经文也明显看出来。耶利米书：
摩押的角砍断了，摩押的膀臂折断了。(耶利米书48:25)
“摩押”表示那些处于虚假的良善和由此而来的被歪曲的真理之人，这些真理本身是虚假。“摩押的角砍断了“表示对这些虚假的摧毁，“摩押的膀臂折断了”表示对这些邪恶的摧毁。
耶利米哀歌：
耶和华使仇敌向你喜悦；高举你敌人的角。(耶利米哀歌2:17)
“仇敌”表示邪恶，“敌人”表示邪恶之虚假；“高举敌人的角”是指虚假战胜并摧毁真理。
以西结书：
你们用侧边用肩推挤一切病弱的羊，又用角抵撞，使它们四散在外。(以西结书34:21)
“用侧边用肩推挤”是指用一切力量和努力；“用角抵撞病弱的羊，使它们四散在外”表示利用虚假来摧毁友善的人，这些人尚未处于源于良善的真理，但仍渴望处于其中。
阿摩司书：
我察罚以色列过犯的日子临到他时，我也必察罚伯特利的祭坛；坛角必被砍下，坠落于地。(阿摩司书3:14)
“伯特利的祭坛”表示出于邪恶的敬拜，“坛角”表示该邪恶的虚假；“角必被砍下，坠落于地”表示这些将要被摧毁。
同一先知书：
他们喜爱虚无事，说，我们不是凭自己的力量为自己取了角吗？(阿摩司书6:13)
“凭自己的力量取了角”表示凭自我聪明的能力获得摧毁真理的虚假。
诗篇：
我对狂傲的人说，不要狂傲；对邪恶的人说，不要举角；不要把你们的角高举；不要挺着颈项说话。恶人一切的角，我要砍断；惟有义人的角必被高举。(诗篇75:4–5, 10)
“把角高举”表示坚决捍卫反对真理的虚假；因此，经上还说：“不要挺着颈项说话。”“砍断他们的角”表示摧毁他们的虚假；“高举义人的角”表示使良善之真理强而有力。
由于“高举角”表示充满真理，并使它们强而有力地反对虚假，所以这些真理也被称为“野牛(直译为独角兽)的角”，因为这些角是高的。如摩西五经：
他公牛中头生的有威严，他的角是野牛的角；用以抵触万民，直到地极；它们是以法莲的万万，它们是玛拿西的千千。(申命记33:17)
这些话论及约瑟，约瑟在至高意义上代表神性属灵层，或天堂里的神性真理方面的主；“约瑟”由此也表示那些在主的属灵国度的人(参看《属天的奥秘》，3969, 3971, 4669, 6417节)。“公牛中头生的有威严”表示属灵之爱的良善；“他的角是野牛的角”表示在其完全和由此而来的能力中的真理；“抵触万民，直到地极”表示在真理上教导所有属于教会的人，通过真理驱散虚假；“以法莲的万万，玛拿西的千千”表示真理和由此而来的智慧的充裕和丰富；在圣言中，“以法莲”表示教会的理解力，这理解力属于真理，“玛拿西”表示教会的意愿，这意愿属于良善(参看《属天的奥秘》，3969, 5354, 6222, 6234, 6238, 6267, 6296节)；“万万”和“千千”表示非常多，因而充裕和丰富。
诗篇：
救我脱离狮子的口；你已经应允我，使我脱离野牛的角。(诗篇22:21)
“狮子”表示猛烈摧毁真理的虚假；“野牛的角”表示战胜虚假的真理。
又：
我的角如野牛的角。(诗篇92:10)
“如野牛的角”表示在其完全和能力中的真理。
启示录：
第六位天使吹号，我听见有声音从神面前金坛的四角发出来。(启示录9:13)
香坛也被称为“金坛”，代表对出于来自主的爱和仁的敬拜的一切事物的听见和接受，因而代表诸如被主高举的敬拜的那类事物；“坛角”代表从爱之良善发出的真理；这清楚表明为何声音是从坛的四角听见的，因为良善正是通过真理行动和说话的。
祭坛有角，是因为祭坛代表出于爱之良善对主的敬拜，真正系敬拜的一切敬拜都是从藉着真理的爱之良善献上的。香坛有角，这一点可见于摩西五经：
你要作使香坛上的四角；它们要与坛接连一块。你们要用纯金把坛包裹。(出埃及记30:2–3, 10; 37:25–26)
在摩西五经的其它地方，经上说，燔祭坛有角：
要在燔祭坛的四拐角上作角；与坛接连一块。(出埃及记27:2; 38:2)
角与坛本身接连一块，表示角所代表的真理必须从坛本身所代表的爱之良善发出，因为一切真理都来自良善。有四角，每个拐角上一个，表示它们是为了天堂里的四个方位，这四个方位表示源于良善的真理的一切事物。
由于一切赎罪和洁净都是通过源于良善的真理实现的，所以赎罪是在坛角上作的：在香坛的角上(出埃及记30:10; 利未记4:7)；燔祭坛的角上(利未记4:25, 30,34; 8:15; 9:9; 16:18)。由于一切神性保护都通过真理来自良善，所以那些作恶的人因惧怕死亡就抓住坛角，从而受到保护(列王纪上1:50, 51, 53)。但那些故意肆意作恶的人没有如此受到保护(列王纪上2:28–31)。此外，由于“角”表示源于良善的真理，所以当王被膏抹时，是用角里的油来膏抹的：大卫就是被如此膏抹的(撒母耳记上16:1, 13)；所罗门也是(列王纪上1:39)；“油”表示爱之良善。使角发出并芳香的习俗就来自古人所知的角的含义；“丰饶角”(cornucopia)这个词由此而来。
316. Having seven horns. That this signifies to whom belongs Omnipotence, is evident from the signification of a horn, as denoting the power of truth against falsity, but when predicated of the Lord, as denoting all power or omnipotence. The reason why the Lamb was seen to have horns seven in number, was because by seven is signified all, and it is said of what is holy (see above, n. 257). Horn and horns signify power, because the power of horned animals, as of oxen, rams, goats, and others, lies in their horns. That horn or horns signify the power of truth against falsity, and, in the highest sense, where said of the Lord, Omnipotence, and, in the opposite sense, the power of falsity against truth, is evident from many passages in the Word; and because it is thence evident what horns in the Word signify, of which mention is so often made in Daniel, and also in the Apocalypse, and because they are still in use in the coronation of kings, I wish to quote them.
[2] In Ezekiel:
"In that day will I make the horn of the house of Israel to grow, and I will give thee the opening of the mouth in the midst of them; that they may know that I am Jehovah" (29:21).
To make the horn of the house of Israel to grow, signifies truth in abundance, the house of Israel denoting the church; because this is signified by horn and its increase, therefore it is also said, "And I will give thee the opening of the mouth," by which is meant the preaching of the truth.
[3] In the first book of Samuel:
"The horn hath exalted her in Jehovah; my mouth is enlarged against mine enemies, because I rejoice in thy salvation. He shall give strength unto his king, and shall exalt the horn of his anointed" (3008, 3009, 9954).
[4] In David:
Jehovah "hath exalted the horn of his people, the praise of all his saints, of the sons of Israel, a people near unto him" (204). Israel denotes the church which is in truths, the sons thereof denote truths; people is also said of those who are in truths, and they are said to be near who are thereby conjoined with the Lord.
[5] In the same:
"Jehovah God of hosts, thou art the grace of their strength; and by thy good pleasure thou shalt exalt our horn" (89:8, 17).
By to exalt the horn is also here signified to fill with Divine truth, and thereby to give power against falsities; on which account it is said, "Jehovah God of hosts, thou art the grace of their strength"; grace also in the Word is predicated of the church, and of the doctrine of truth therein.
[6] In the same:
"A good man sheweth mercy and lendeth. His Justice endureth for ever; his horn shall be exalted with glory" (Psalms 112:5, 9).
That horn signifies Divine truth, is evident from this consideration, that it is said, his justice endureth for ever, and his horn shall be exalted with glory; justice in the Word is said of good, therefore the horn is said of truth; for in every particular of the Word there is a marriage of good and truth; glory also signifies Divine truth.
[7] In Habakkuk:
"The brightness" of Jehovah God "shall be as the light; he hath horns coming out of his hand; and there is the hiding of his strength" (3:4).
Because horns signify Divine truth with power, therefore it is said, "The brightness of Jehovah God shall be as the light," and in the horns is the hiding of His strength. By the brightness of Jehovah and the light, is signified Divine truth; and by the hiding of His strength in the horns, is signified the omnipotence of the Divine good by the Divine truth, for all the power of good is by means of truth; and in Divine truth lies concealed the Omnipotence which is of Divine good.
[8] In David:
"I have found David my servant; with the oil of holiness have I anointed him: with whom my hand shall be established; mine arm also shall strengthen him. My truth and my mercy shall be with him; and in my name shall his horn be exalted" (203); and by his horn shall be exalted, is meant His Divine power, which He has from Divine good by means of Divine truth; therefore it is said, "My truth and my mercy shall be with him"; mercy in the Word, when said of Jehovah or the Lord, signifies the Divine good of the Divine love. Because by David is meant the Lord as to Divine truth proceeding from His Divine Human, He is therefore called David My servant; by servant in the Word is not meant a servant in the general sense, but whatever serves, and it is said of truth, because it serves good for use, here for power.
[9] In the same:
"I will make the horn of David to bud; I will place a lamp for mine anointed" (62.
[10] In the same:
"Jehovah is my strength, my rock, my fortress; God [is] my rock in which I confide, my shield, and the horn of my salvation" (Psalms 18:1, 2; 2 Sam. 22:3).
Strength and rock, when said of Jehovah or the Lord, as in this passage, signify omnipotence; the fortress and rock in which he trusts, signify defence; the shield and horn of salvation signify salvation thence; strength, fortress, and shield in the Word are said of Divine good; stone, rock, and horn are said of Divine truth; hence by those things are signified omnipotence, defence, and salvation, which are from the Divine good by the Divine truth.
[11] In Luke:
"Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up a horn of salvation in the house of David; that he might save us from our enemies" (1:68, 69, 71).
This is a prophetical [saying] of Zacharias concerning the Lord and His advent. The horn of salvation, in the house of David, signifies omnipotence of saving by means of Divine truth from Divine good; the horn denotes that omnipotence; the house of David denotes the Lord's church. The enemies from which He should save us, are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; that there were no other enemies from which the Lord preserved those who are there meant by His people, is known.
[12] In Micah:
"Rise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest break in pieces many peoples" (4:13).
Rise and thresh, O daughter of Zion, signifies the dissipation of evil with those who belong to the church; to thresh, denotes to dissipate; and the daughter of Zion denotes the church which is in the affection of good. I will make thy horn iron, signifies Divine truth mighty and powerful; and thy hoofs brass, has a similar signification, hoofs denoting truths in ultimates. That thou mayest break in pieces many peoples, signifies that thou mayest disperse falsities; for "peoples" is said of truths, and, in an opposite sense, of falsities.
[13] In Zechariah:
"I saw, and behold the four horns which dispersed Judah, Israel, and Jerusalem; he shewed me four smiths, and he said, These horns which have scattered Judah, so that not a man lifteth up his head, these have come to terrify them, to cast down the horns of the nations who lift up the horn against the land of Judah to scatter it" (1:18-21).
By these things the vastation of the church is described, and afterwards its restoration. By Judah, Israel, and Jerusalem, are signified the church and its doctrine; the horns which scattered them, signify the falsities of evil, which have vastated the church; smiths signify the same as iron, namely, truth in ultimates, which is mighty and powerful, consequently the same as the horn of iron; therefore it is said concerning them, "These have come to cast down the horns of the nations which lift up the horn against the land of Judah." The horns of the nations denote the falsities of evil which have vastated the church, and which are to be dispersed in order that it may be restored.
[14] In Lamentations:
"The Lord hath destroyed in his wrath the fortifications of the daughter of Judah; he hath cast them down to the earth; he hath profaned the kingdom and the princes thereof; he hath cut off in the wrath of [his] anger all the horn of Israel" (2:2, 3).
The total vastation of the church is here treated of. The last time, when it is devastated, is signified by the wrath of the Lord's anger; and its total vastation is described by, "He hath destroyed the fortifications of the daughter of Judah, he hath cast them down to the ground, he hath profaned the kingdom and the princes thereof." The daughter of Judah denotes the church; her fortifications denote truths from good; the kingdom and the princes denote the truths of its doctrine; hence it is evident what is signified by, "He hath cut off all the horn of Israel," namely, all the power of the truth of the church to resist the falsities of evil.
[15] In Daniel:
Daniel saw in a vision four beasts ascending out of the sea; the fourth exceedingly strong, having teeth of iron. He devoured and brake in pieces; and he had ten horns; and I gave heed, and behold, another little horn came up among them, and three of the former horns were uprooted before it; in this horn there were eyes as the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and had prevailed against them, and that it spake words against the Most High; as to the ten horns, they are ten kings, and it shall humble three kings (7:3, 7, 8, 20, 21, 23, 24, 25).
That by horns are here meant falsities which destroy the truths of the church, or the power of falsities against truths, is evident. By the beast ascending out of the sea, is signified the love of self, from which all evils [originate], in this case the love of ruling over heaven and earth, to which things holy are made subservient as means; of this quality is the love that is meant by Babylon in the Apocalypse. The beast was seen to ascend out of the sea, because by the sea is signified the natural man separated from the spiritual; for he is then such as to desire nothing more than to rule over all, and to confirm his rule from the sense of the letter of the Word. The ten horns signify falsities of every kind, for ten denotes all; therefore it is also said, that the ten horns are ten kings, for kings signify truths, and, in an opposite sense, as here, falsities. The little horn which came up among them, before which three of the former horns were uprooted, signifies the full perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called little, because it does not appear that the Word is perverted; and that which does not appear before the sight of a man's spirit, or before his understanding, is considered either as nothing, or as little; in the spiritual world there is such an appearance of things to be apprehended only by a few. The three horns which were uprooted before it, signify the truths of the Word there, which are thus destroyed by falsifications; those truths are also signified by the three kings who were humbled by it. By three are not signified three, but is full, thus that truths were completely destroyed. Because that horn signifies the perversion of the Word as to the sense of its letter, and this sense appears before the eyes of men as if it were to be thus and not otherwise understood, consequently to be contradicted by no one, it is therefore said of this horn, that in it there were eyes as the eyes of a man and a mouth speaking great things. The eyes signify the understanding; and eyes as the eyes of a man, the understanding, as it were, of the truth and the mouth signifies thought and speech thence.
From these considerations it may now be seen what is meant by all and each of the things here mentioned; as what by the beast ascending out of the sea, which had ten horns, and teeth of iron, and devoured and brake in pieces; what by the little horn which came up among them, before which three of the horns were uprooted, in which were eyes as the eyes of a man, and a mouth speaking great things; also what by it made war with the saints and prevailed against them, and that it spake words against the Most High; and that the horns were so many kings.
[16] In the same:
"I saw in a vision a ram which had two horns, and the horns were high; but one was higher than the other, and the higher came up last. It shall push towards the west, the north, and the south. Then, behold, a he-goat of the she-goats came from the west upon the faces of the whole earth; it had a horn visible between its eyes. He ran unto the ram in the fury of his strength, and he brake his two horns, and he cast him down to the ground, and stamped upon him. But the great horn of the he-goat was broken; and there came up four in place thereof toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly toward the south, and toward the east, and toward glory. And it grew, even to the host of the heavens; and it cast down of the host to the ground, and stamped upon them. Yea, even to the prince of the host it exalted itself; and the dwelling of his sanctuary was cast down, because it cast down truth to the earth" (8:2-12, 21, 25).
Here is described another thing which vastates the church, namely, faith alone. By the ram is signified the good of charity and faith thence, and by the he-goat faith separate from charity, or faith alone; or, what is the same, those who are therein; by their horns are signified truths from good and falsities from evil, combating; truths from good by the horns of the ram, and falsities from evil by the horns of the he-goat. By the ram having two high horns, one higher than the other, and the higher coming up last, is signified the truth of faith from the good of charity; and this is seen according to the influx of good and truth with men and spirits, for all good is received behind, and all truth in front, because the cerebellum is formed to receive the good of the will, and the cerebrum to receive the truth of the understanding. By the west, the north, and the south, towards which the ram pushed, are signified the goods and truths which those receive who are in charity and the faith thence, and by which they disperse evils and falsities.
By the he-goat of the she-goats which came upon the faces of the whole earth, is signified faith separate from charity, arising from evil of life; the he-goat of the she-goats denotes that faith; the west denotes evil of life; and the earth denotes the church; it had a horn visible between the eyes, signifies that it was of self-intelligence; that he ran unto the ram in the fury of his strength, and brake his two horns, and threw him down to the ground, and stamped upon him, signify the complete destruction of charity and the faith thence; for when charity is destroyed faith also is destroyed, for the latter is from the former. The great horn of the he-goat being broken, and four coming up in place thereof, towards the four winds of the heavens, signify all falsities conjoined with the evils thence; the horns signify the falsities of evil, four their conjunction, and the four winds of the heavens all, as well falsities as evils. That out of one of them came forth a little horn, signifies justification thereby, for this is born from the principle of faith alone; it is said to be little, because it does not appear as a falsity.
That this horn grew exceedingly towards the south, and towards the east, and towards glory; and grew even to the host of the heavens, and cast down of the host to the ground, and stamped upon them, signifies that it destroyed all the truths and goods of the church. The south denotes where truth is in the light; the east and glory denote where good is in clearness by truth; the host of the heavens denote all the truths and goods of heaven and the church; to cast down the host to the ground, and to stamp upon them, signifies to entirely destroy; that it exalteth itself, even to the prince of the host, and that the dwelling of his sanctuary was cast down, signifies the denial of the Lord's Divine Human, and the consequent vastation of the church. The prince of the host denotes the Lord as to the Divine Human, because from that proceed all the truths and goods which constitute the church; the dwelling of the sanctuary denotes the church where those things are; that they are truths destroyed by falsities that are meant, is evident, for it is said, it cast down the truth to the ground.
That such things are signified by the ram and the he-goat, and by their horns, is plainly evident from appearances in the spiritual world; for, when those who have confirmed themselves in the doctrine of faith alone, and of justification thereby, dispute there with those who are in the doctrine of charity and the faith thence, then to others who stand afar off he-goats, or a he-goat appear with similar horns, and with like insult and fury against rams or a ram, and he also appears to tread the stars under his feet. These things have been also seen by me, and at the same time by those who stood by me, who were thence convinced that such things are meant in Daniel; and also that similar things are meant by the sheep on the right hand, and the goats oil the left (Matthew 25:32 to the end); namely, by the sheep those who are in the good of charity, and by the he-goats those who are in faith alone.
From these passages, adduced from Daniel, it may in some measure appear what is signified in the Revelation:
By a dragon being seen having ten horns (12:3).
By a beast being seen ascending out of the sea, which also had ten horns (13:1).
And by the woman that was seen sitting upon a scarlet coloured beast, which had seven heads and ten horns; concerning which the angel said, the ten horns which thou sawest, are ten kings (17:3, 7, 12).
But on these subjects see the explanation in the following pages.
[17] That the power of falsity against truth is signified by a horn or horns, is also clear from the following passages: In Jeremiah:
"The horn of Moab is cut off, and his arm is broken" (48:25).
By Moab those are signified who are in spurious goods, and in falsified truths thence, which in themselves are falsities. The destruction of these falsities is signified by the horn of Moab being cut off, and the destruction of those evils by his arm being broken.
[18] In Lamentations:
"Jehovah hath caused the enemy to rejoice over thee; he hath exalted the horn of thine adversaries" (2:17).
By enemy is meant evil, and by adversaries the falsities of evil; to exalt the horn of the adversaries, is for falsities to prevail over truths and destroy them.
[19] In Ezekiel:
"Ye thrust with side and with shoulder, and push all the infirm sheep with your horns till ye have scattered them abroad" (34:21).
To thrust with side and shoulder, is with all strength and effort; to push with [your] horns the infirm sheep till ye have scattered them abroad, signifies by falsities to destroy the well disposed, who are not yet in truths from good, but still desire to be.
[20] In Amos:
"In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the ground" (3:14).
By the altars of Bethel worship from evil is signified, and by the horns of the altar are signified the falsities of that evil; and that these are to be destroyed, is signified by the horns being cut off, and falling to the ground.
[21] In the same:
"Those who rejoice over a thing of nought; who say, Have we not taken to us horns by our own strength?" (6:13).
To take horns by our own strength, signifies by the power of one's own intelligence to acquire the falsities by which truths are destroyed.
[22] In David:
"I said unto the proud, Boast not; and to the wicked, Lift not up the horn. Lift not up your horn on high; speak not with a stiff neck. All the horns of the wicked also will I cut off; the horns of the Just shall be exalted" (Psalms 75:4, 5, 10).
By lifting up the horn on high, is signified to defend falsity strongly against the truth; therefore it is also said, "Speak not with a stiff neck." By cutting off their horns, is signified to destroy their falsities; and by exalting the horns of the just, is signified to make powerful and strong the truths of good.
[23] Because by lifting on high and by exalting the horns is signified to fill with truths, and to render them powerful and strong against falsities, therefore those truths are also called the horns of the unicorn, because these are elevated. As in Moses:
"The first-born of his ox he hath honour, and his horns are the horns of the unicorn; with them he shall push the peoples together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh" (3969, 3971, 4669, 6417). The first-born of the ox having honour, signifies the good of spiritual love; his horns being the horns of the unicorn, signify truths in their fulness, and in their power thence; to push the peoples to the ends of the earth, signifies to instruct in truths all those who belong to the church, and thereby to dissipate falsities. The ten thousands of Ephraim, and the thousands of Manasseh, signify the store and abundance of truth and thence of wisdom, and the store and abundance of good and thence of love. That Ephraim, in the Word, signifies the Intellectual of the church, which pertains to truth, and that Manasseh signifies the Voluntary of the church, which pertains to good, may be seen, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296; and that by ten thousands and thousands are signified very many, consequently, store and abundance.
[24] In David:
"Save me from the mouth of the lion; and hear me from the horns of the unicorns" (Psalms 22:21).
By the lion is signified falsity vehemently destroying truth; and by the horns of the unicorns are signified the truths that prevail against falsities.
[25] In the same:
"My horn is like the horn of a unicorn" (Psalms 92:10).
Like the horn of a unicorn, signifies truth as to fulness and power.
[26] In the Apocalypse:
"And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is in the sight of God" (9:13).
The altar of incense, which was called also the golden altar, was representative of the bearing and reception of all things of worship, that are from love and charity from the Lord, thus the representative of such things of worship as are elevated by the Lord. The horns of the altar represented truths proceeding from the good of love; hence it is evident why the voice was heard from the four horns of the altars, for truths are the means by which good acts and speaks.
[27] Because altars represented the worship of the Lord from the good of love, and since all worship, that is truly worship, is performed from the good of love by means of truths, therefore there were horns to the altars. That there were horns to the altar of incense, is evident in Moses:
"Thou shalt make four horns to the altar of incense; they shall be from it. And thou shalt overlay them with gold" (Exodus 30:2, 3, 10; 37:25, 26).
And that there were horns to the altar of burnt-offering it is said elsewhere in the same:
"Thou shalt make the horns upon the four corners of the altar of burnt-offering; from it his horns shall be" (Exodus 27:2; 38:2).
That the horns were from the altar itself, signified that the truths, which the horns represented, proceed from the good of love, which the altar itself represented; for all truth is from good. That there were four, and [one] at each corner, signified that they were for the four quarters in heaven, by which are signified all things of truth from good.
[28] Because all expiations, and purifications are effected by truth from good, therefore expiation was made upon the horns of the altars,
Upon the horns of the altar of incense (Exodus 30:10; Leviticus 4:7).
And upon the horns of the altar of burnt-offering (Leviticus 4:25, 30, 34; 8:15; 9:9; 16:18).
And because all Divine protection is by means of truths from good, therefore also
Those who committed evils and feared death caught hold of the horns of the altar and were preserved (1 Kings 1:50, 51, 53);
But those who from premeditation, and wilfully, committed evil, were not preserved (1 Kings 2:28-31).
Further, because horns signified truths from good, therefore also, when kings were anointed, this was done by oil from a horn. That David was thus anointed, may be seen (1 Sam. 16:1, 13); and that "Solomon was so" (1 Kings 1:39); the oil signified the good of love. From this signification of horns, which the ancients knew, it was customary to make the horn, budding forth and fragrant; whence the expression, cornucopia.
316. Having seven horns, signifies who has omnipotence. This is evident from the signification of a "horn," as being the power of truth against falsity, but in reference to the Lord, as being all power or omnipotence. The Lamb was seen to have horns seven in number, because "seven" signifies all and it is predicated of what is holy (See above, n. 257). A "horn" and "horns" signify power, because the power of horned animals, as of oxen, rams, goats, and others, is in their horns. That "horn" or "horns" signify the power of truth against falsity, and in the highest sense, which treats of the Lord, signify omnipotence, and in a contrary sense the power of falsity against truth, is evident from many passages in the Word; and as it is thus made clear what is signified in the Word by "horns," so often mentioned in Daniel, and also in Revelation; and as they are still employed in the coronation of kings, I will quote the passages here.
[2] In Ezekiel:
In that day I will make a horn to bud forth unto the house of Israel, and I will give thee the opening of the mouth in the midst of them; that they may know that I am Jehovah (Ezekiel 29:21).
"To make a horn to bud forth unto the house of Israel" signifies truth in abundance; "the house of Israel" is the church; because this is signified by "horn," and "its budding forth," it is also said, "and I will give thee the opening of the mouth," which means the preaching of truth.
[3] In the first book of Samuel:
My horn hath exalted itself in Jehovah; my mouth is enlarged against mine enemies, because I am glad in Thy salvation. He shall give strength unto His king, 1and shall exalt the horn of His anointed (Arcana Coelestia 3008-3009, 9954).
[4] In David:
Jehovah hath exalted the horn of His people, the praise for all His saints, for the sons of Israel, a people near unto Him (204). "Israel" is the church that is in truths, "sons of Israel" are truths, "a people" is also predicated of those who are in truths, and a people conjoined with the Lord by truths is said to be "near."
[5] In the same:
Jehovah God of Hosts, Thou art the splendor of their strength; and by Thy good pleasure Thou shalt exalt our horn (Psalms 89:8, 17).
Here also "to exalt the horn" signifies to fill with Divine truth, and thereby to give power against falsities; therefore it is said, "Jehovah God of Hosts, Thou art the splendor of their strength," "splendor" in the Word is predicated also of the church, and of the doctrine of truth therein.
[6] In the same:
The good man is gracious and lendeth. His righteousness standeth forever; his horn shall be exalted with glory (Psalms 112:5, 9).
That "horn" signifies Divine truth is clear from this, that it is said, "his righteousness standeth forever, and his horn shall be exalted with glory;" "righteousness" in the Word is predicated of good, and "horn" therefore of truth; for in every particular of the Word there is a marriage of good and truth; "splendor" also signifies Divine truth.
[7] In Habakkuk:
The brightness of Jehovah God shall be as the light; He hath horns coming out of His hand; and in them is the hiding of His strength (Habakkuk 3:4).
Because "horns" signify Divine truth with power, it is said, "the brightness of Jehovah God shall be as the light," and "in the horns is the hiding of His strength;" "the brightness of Jehovah" and "light" signify Divine truth; and "the hiding of His strength in the horns" signifies the omnipotence of Divine good through Divine truth, for all power of good is through truth, and in Divine truth lies concealed the omnipotence that is of Divine good.
[8] In David:
I have found David My servant; with the oil of holiness have I anointed Him; with whom My hand shall be established; Mine arm also shall make him mighty. My truth and My mercy shall be with him; and in My name shall his horn be exalted (205); and "his horn shall be exalted" means His Divine power, which He has from Divine good through Divine truth; therefore, it is said, "My truth and My mercy shall be with him;" "mercy" in the Word, in the Word, in reference to Jehovah, or the Lord, signifies the Divine good of the Divine love. Because "David" means the Lord in respect to Divine truth proceeding from His Divine Human, He is called "David, my servant," "servant" meaning, in the Word, not a servant in the usual sense, but whatever serves, and it is predicated of truth because truth serves good for use, here for power.
[9] In the same:
I will make a horn to bud forth unto David; I will set in order a lamp for Mine anointed (62.
[10] In the same:
Jehovah my strength, my cliff, my fortress; my God, my rock, in which I confide, my shield and the horn of my salvation (Psalms 18:1-2; 2 Samuel 22:2-3).
"Strength" and "cliff" in reference, as here, to Jehovah or the Lord, signify omnipotence; "fortress" and "rock in which he confides" signify defense; "shield" and "horn of salvation" signify consequent salvation; "strength," "fortress," and "shield," in the Word are predicated of Divine good; "cliff," "rock," and "horn" are predicated of Divine truth; therefore these signify omnipotence, defense, and salvation, which Divine good has through Divine truth.
[11] In Luke:
Blessed be the Lord God of Israel; for He hath visited and redeemed His people, and hath raised up a horn of salvation in the house of David; that He might save us from our enemies (Luke 1:68-69, 71).
This is a prophecy of Zechariah respecting the Lord and His coming. "A horn of salvation in the house of David" signifies omnipotence to save by Divine truth from Divine good, "horn" is that omnipotence; "the house of David" is the Lord's church; "the enemies from which He should save" are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; it is known that there were no other enemies from which the Lord saved those who are here meant by his people.
[12] In Micah:
Rise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest beat in pieces many peoples (Micah 4:13).
"Rise and thresh, O daughter of Zion" signifies the dispersion of evil with those who are of the church, "to thresh" is to disperse, and "daughter of Zion" is the church that is in the affection of good; "I will make thy horn iron" signifies Divine truth mighty and powerful; "I will make thy hoofs brass" has a like meaning, "hoofs" meaning truths in ultimates; "that thou mayest beat in pieces many peoples" signifies that thou mayest scatter falsities, for "peoples" are predicated of truths, and in a contrary sense, of falsities.
[13] In Zechariah:
I saw, and behold four horns, that have scattered Judah, Israel, and Jerusalem. He showed me four smiths, and He said, These horns that have scattered Judah, so that no man lifteth up his head; these have come to terrify them, to cast down the horns of the nations that lift up the horn against the land of Judah to scatter it (Zechariah 1:18-21).
This describes the vastation of the church, and its subsequent restoration. "Judah," "Israel," and "Jerusalem," signify the church and its doctrine; "the horns that scattered them" signify the falsities of evil that have vastated the church; "smiths" signify the like as iron, namely, truth in ultimates, which is mighty and powerful, thus the like as the "horn of iron;" therefore it is said of them, "these have come to cast down the horns of the nations that lift up the horn against the land of Judah," "the horns of the nations" are the falsities of evil that have vastated the church, and that are to be dispersed that it may be restored.
[14] In Lamentations:
The Lord hath thrown in His fury the strongholds of the daughter of Judah; He hath cast them down to the earth; He hath profaned the kingdom and the princes thereof; He hath cut off in the glowing of His anger every horn of Israel (Lamentations 2:2-3).
Here the total vastation of the church is treated of. The last time when it was laid waste is signified by the glowing of the Lord's anger; and its total vastation is described by "He hath thrown down the strongholds of the daughter of Judah, He hath cast them down to the earth. He hath profaned the kingdom and the princes thereof;" "the daughter of Judah" is the church; "her strongholds" are truths from good; "the kingdom and princes" are its truths of doctrine; whence it is clear what is signified by "He hath cut off every horn of Israel," namely, the cutting off of all the power of truth in the church to resist the falsities of evil.
[15] In Daniel:
Daniel saw in a dream four beasts coming up out of the sea; the fourth exceedingly strong, having teeth of iron; it devoured and broke in pieces; and it had ten horns: and I gave heed, and behold another little horn came up among them, and three of the former horns were plucked up by the roots before it; in this horn were eyes like the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and prevailed against them; and that it spoke words against the Most High. As to the ten horns, they are ten kings, and it shall humble three kings (Daniel 7:3, 7-8, 21, 23, 25).
Here evidently "horns" means the falsities that destroy the truths of the church, or the power of falsities against truths; "the beast coming up out of the sea" signifies the love of self out of which spring all evils; here the love of ruling over heaven and earth, to which things holy serve as means; it is such a love that is meant by "Babylon" in Revelation. This beast was seen "coming up out of the sea," because the "sea" signifies the natural man separated from the spiritual; for the natural man is then of such a character that he desires nothing so much as to have dominion over all, and to confirm that dominion by the sense of the letter of the Word. "The ten horns" signify falsities of every kind, for "ten" means all; therefore it is further said, that "the ten horns are ten kings," for "kings" signify truths, and in a contrary sense, as here, falsities. "The little horn that came up among them, before which three of the former horns were plucked up by the roots," signifies the complete perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called "little," because it does not appear that the Word is perverted; and what does not appear before the sight of man's spirit, or before his understanding, is regarded either as nothing, or as little. In the spiritual world such is the appearance of things that are apprehended by a few only. "The three horns that were plucked up by the roots before it," signify the truths of the Word there that have been thus destroyed by falsifications; these truths are also signified by the "three kings" that were humbled by the horn, "three" not meaning three, but what is full, thus that truths were completely destroyed. As that "horn" signifies the perversion of the Word in respect to the sense of its letter, and as this sense appears before the eyes of men, as if it were to be understood thus and not otherwise, and therefore not to be gainsaid by anyone, it is said of this horn, "that in it there were eyes like the eyes of a man, and a mouth speaking great things," "eyes" signify understanding, and "eyes like the eyes of a man" an understanding as if of truth, and "mouth" signifies thought and speech from that understanding. From this it can now be seen what is meant by all and by each of the particulars here mentioned; as by "the beast coming up out of the sea, that had ten horns and teeth of iron, and devoured and broke in pieces;" by "the little horn that came up among them, before which three of the horns were plucked up by the roots, in which were eyes like the eyes of a man, and a mouth speaking great things;" also by "it made war with the saints and prevailed against them," and "it spoke words against the Most High;" and "the horns were so many kings."
[16] In the same:
I saw in a vision one ram that had two horns, and the horns were high; but one was higher than the other, and the higher had come up last. It pushed westward, northward, and southward. Then, behold, a he-goat of the goats came from the west over the faces of the whole earth; he had a conspicuous horn between his eyes. He ran upon the ram in the wrath of his strength, and he broke his two horns, and he cast him down to the ground and trampled upon him. But the great horn of the he-goat was broken; and in place of it there came up four toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly towards the south, and towards the east, and towards beauty. And it grew even to the host of the heavens; and it cast down some of the host to the earth, and trampled upon them. Yea, even to the prince of the host it magnified itself, and the dwelling place of his sanctuary was cast down, because it cast down truth to the earth (Daniel 8:2-12, 21, 25).
This describes a second thing that lays waste the church, namely, faith alone. The "ram" signifies the good of charity and faith therefrom, and the "he-goat" faith separate from charity, or faith alone, or, what is the same, those who are in these; their "horns" signify truths from good and falsities from evil, combating; truths from good are meant by the horns of the ram, and falsities from evil by the horns of the he-goat. That the "ram had two high horns, one higher than the other, and the higher came up last" signifies the truth of faith from the good of charity; and this was seen according to the influx of good and truth with man and spirit; for all good is received behind, and all truth in front, as the cerebellum is formed to receive the good, which is of the will, and the cerebrum to receive the truth, which is of the understanding; "westward, northward, and southward, toward which the ram pushed" signify the goods and truths that those receive who are in charity and in faith therefrom, by which they disperse evils and falsities; "the he-goat of the goats that came over the faces of the whole earth" signifies faith separate from charity, springing from evil of life; "the he-goat of the goats" is that faith; the "west" evil of life; and "the earth" the church; "he had a conspicuous horn between the eyes" signifies that this is from self-intelligence; "he ran upon the ram in the wrath of his strength, and brake his two horns, and cast him down to the earth, and trampled upon him" signifies the entire destruction of charity and of faith therefrom, for when charity is destroyed faith also is destroyed, for the latter is from the former; "the great horn of the he-goat was broken, and in place of it there came up four toward the four winds of the heavens" signifies all falsities conjoined with evils there from, "horns" signifying the falsities of evil, "four" their conjunction, and "the four winds of the heavens" all, both falsities and evils; "out of one of them came forth a little horn" signifies justification by faith, for this is born of the principle of faith alone; it is said to be "little" because it does not appear as a falsity.
That this horn "grew exceedingly towards the south, and towards the east, and towards beauty, and grew even to the host of the heavens, and cast down some of the host to the earth, and trampled upon them" signifies that it destroyed all the truths and goods of the church; "the south" meaning where truth is in the light, "the east" and "beauty" where good is in clearness through truth, "the host of the heavens" all truths and goods of heaven and the church; "to cast down the host to the earth, and to trample upon them" signifies to destroy utterly; that "even to the prince of the host it magnified itself," and that "the dwelling place of his sanctuary was cast down" signifies the denial of the Lord's Divine Human, and the consequent vastation of the church; "the prince of the host" is the Lord in respect to the Divine Human, because from that proceed all the truths and goods that constitute the church; "the dwelling place of the sanctuary" is the church where these are; this plainly means the truths destroyed by falsities, for it is said, "it cast down truth to the earth." That this is the significance of the "ram," and the "he-goat," and "their horns," is clearly manifest from appearances in the spiritual world; for when such as have confirmed themselves in the doctrine of faith alone and of justification by faith, dispute there with those who are in the doctrine of charity and of faith therefrom, there appear to others who stand afar off he-goats, or a he-goat with similar horns, and with like onset and fury against the rams or the ram, and he appears also to tread the stars under his feet. These things have been seen by me also, and at the same time by those standing by, who were thereby confirmed that such things are meant in Daniel; and also that like things are meant by "the sheep on the right hand, and the goats on the left" (Matthew 25:32-46 the end), namely, by "sheep" those who are in the good of charity, and by "goats" those who are in faith alone. From these quotations from Daniel it can be seen in some measure what is signified in Revelation by:
The dragon that was seen having ten horns (Revelation 12:3);
The beast that was seen coming up out of the sea, which also had ten horns (Revelation 13:1).
The woman that was seen sitting upon a scarlet-colored beast, that had seven heads and ten horns; respecting which the angel said, The ten horns that thou sawest are ten kings (Revelation 17:3, 7, 12);
but these things will be explained hereafter.
[17] That the power of falsity against truth is signified by "horn" or "horns" is evident also from the following passages. In Jeremiah:
The horn of Moab is cut off, and his arm is broken (Jeremiah 48:25).
"Moab" signifies those who are in spurious goods, and in falsified truths therefrom, which in themselves are falsities. The destruction of these falsities is signified by "The horn of Moab is cut off," and the destruction of these evils by "his arm is broken. "
[18] In Lamentations:
Jehovah hath caused the enemy to be glad over thee; He hath exalted the horn of thine adversaries (Lamentations 2:17).
Evil is meant by "enemy," and the falsities of evil by "adversaries;" "exalting the horn of the adversaries" is falsities prevailing over truths and destroying them.
[19] In Ezekiel:
Ye thrust with side and with shoulder, and push all the sick sheep with your horns till ye have scattered them abroad (Ezekiel 34:21).
"To thrust with side and with shoulder" is with all strength and endeavor; to "push the sick sheep with horns till ye have scattered them abroad" signifies to destroy by falsities the well-disposed, who are not yet in truths from good, and yet desire to be.
[20] In Amos:
In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the earth (Amos 3:14).
"The altars of Bethel" signify worship from evil, and "the horns of the altar" signify the falsities of that evil; and that these are to be destroyed is signified by "the horns shall be cut off and fall to the earth."
[21] In the same:
They who are glad over a thing of nought; who say, Have we not taken to us horns by our own strength? (Amos 6:13).
"To take horns by our own strength" signifies by the powers of self-intelligence to acquire falsities by which truths will be destroyed.
[22] In David:
I said unto the boastful, Boast not; and to the wicked, Lift not up the horn; Lift not up your horn on high; speak not with a stiff neck. All the horns of the wicked will I cut off; the horns of the righteous shall be exalted (Psalms 75:4-5, 10).
"Lifting up the horn on high" signifies to defend vigorously falsity against truth; therefore it is also said, "speak not with a stiff neck." "To cut off their horns" signifies to destroy their falsities; and "to exalt the horns of the righteous" signifies to make powerful and strong the truths of good.
[23] Because "making high and exalting the horns" signifies to fill with truths, and to make them powerful and strong against falsities, therefore those truths are also called "the horns of a unicorn," because these are high. As in Moses:
The firstborn of his ox, honor is his, and his horns are the horns of a unicorn; with them he shall push the peoples together to the uttermost parts of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Mannaseh (Arcana Coelestia 3969, 3971, 4669, 6417). "The firstborn of the ox, honor is his," signifies the good of spiritual love; "his horns are the horns of a unicorn" signifies truths in their fullness, and in their power therefrom; "to push the peoples to the uttermost parts of the earth" signifies to instruct in truths all who are of the church, and to scatter falsities by means of truths; "the ten thousands of Ephraim and the thousands of Manasseh" signify the plenty and abundance of truth and of wisdom therefrom and the plenty and abundance of good and of love therefrom; "Ephraim," in the Word, signifying the intellectual of the church, which is of truth, and "Manasseh" the voluntary of the church which is of good (See Arcana Coelestia 3969, 5354, 6222, 6234, 6238, 6267, 6296); and "ten thousands" and "thousands" signifying very many, thus plenty and abundance.
[24] In David:
Save me from the lion's mouth; and from the horns of the unicorn hear me (Psalms 22:21);
"lion" signifying falsity vehemently destroying truth; and "horns of unicorns" truths that prevail against falsities.
[25] In the same:
My horn like the horn of a unicorn (Psalms 92:10);
"like the horn of a unicorn" signifying truth in its fullness and power.
[26] In Revelation:
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God (Revelation 9:13).
The altar of incense, which was called also "the golden altar," was a representative of the hearing and reception of all things of worship that are from love and charity from the Lord, thus a representative of such things of worship as are elevated by the Lord; "the horns of the altar" represented truths proceeding from the good of love; this makes clear why a voice was heard from the four horns of the altar, for it is through truths that good acts and speaks.
[27] Altars had horns for the reason that altars represented the worship of the Lord from the good of love, and all worship that is truly worship is offered from the good of love by truths. That the altar of incense had horns is seen in Moses:
Thou shalt make four horns upon the altar of incense; they shall be from it. And thou shalt overlay them with gold (Exodus 30:2-3, 10 (Exodus 30:10); Exodus 37:25-26);
and the altar of burnt-offering elsewhere in the same:
Thou shalt make horns upon the four corners of the altar of burnt-offering; its horns shall be from it (Exodus 27:2; 38:2).
That the horns were from the altar itself signified that the truths, which the horns represented, must proceed from the good of love, which the altar itself represented, for all truth is from good. That there were four horns, one at each corner, signified that they were for the four quarters in heaven, by which all things of truth from good are signified.
[28] Since all expiations and purifications are effected by truths from good, expiation was made upon the horns of the altars:
Upon the horns of the altar of incense (Exodus 30:10; Leviticus 4:7);
And upon the horns of the altar of burnt-offering (Leviticus 4:25, 30, 34; 8:15; 9:9; 16:18).
And as all Divine protection is by truths from good:
Those who committed evils and were in fear of death caught hold of the horns of the altar and were thus protected (1 Kings 1:50, 51, 53).
When those who purposely and willfully committed evil were not so protected (1 Kings 2:28-31).
Moreover, because "horns" signified truths from good, therefore when kings were anointed this was done by oil out of a horn:
That David was so anointed (1 Samuel 16:1, 13); and Solomon (1 Kings 1:39);
the "oil" signifying the good of love. From this signification of horns, which was known to the ancients, it was customary to make horns budding forth and fragrant; from this came the word "cornucopia."
Footnotes:
1. The photolithograph has "Uncto," "anointed;" see n. 684.
316. "Habentem cornua septem." - Quod significet cui omnipotentia, constat ex significatione " 1
cornus", quod sit potentia veri contra falsum, at cum de Domino, quod sit omnis potentia seu omnipotentia; quod Agnus visus sit habere cornua numero "septem", erat quia per "septem" significantur omnia, et praedicantur de sancto (videatur supra, n. 257).
Quod "cornu" et "cornua" significent potentiam, est quia potentia animalium cornutorum, ut boum, arietum, hircorum, et aliorum, in cornibus consistit.
Quod "cornu" seu "cornua" significent potentiam veri contra falsum, ac in supremo sensu, ubi de Domino, omnipotentiam, ac in opposito sensu potentiam falsi contra verum, constat ex pluribus locis in Verbo; et quia inde patet quid significant "cornua" in Verbo, quorum mentio toties fit apud Danielem, et quoque in Apocalypsi, et quia adhuc in usu sunt in coronatione regum, velim illa in medium afferre:-
[2] Apud Ezechielem,
"In die illo crescere faciam cornu domui Israelis, et tibi dabo apertionem oris in medio eorum, ut cognoscant quod Ego Jehovah" (29:21);
"crescere faciam cornu domui Israelis", significat verum in abundantia; "domus Israelis" est ecclesia; quia id significatur per "cornu" et ejus crescentiam, ideo etiam dicitur, "Et tibi dabo apertionem oris", per quod intelligitur praedicatio veri.
[3] In Libro Primo Samuelis,
"Exaltavit se cornu in Jehovah, dilatatum est os meum contra inimico meos, quia laetata sum in salute tua. .... Dabit robur 2
Regi suo, et exaltabit cornu Uncti sui" (2:1, 10);
propheticum Channae: per "Exaltavit se cornu in Jehovah" significatur quod illam impleverit Divinum Verum, et id potens reddiderit contra falsa: et quia id significatur, ideo dicitur "Dilatatum est os meum contra inimicos meos"; "dilatatio oris" est praedicatio veri cum potentia, et "inimici" sunt falsa quae Divinum Verum dispergunt: per "dabit robur 3
Regi suo, et exaltabit cornu Uncti sui", significatur omnipotentia Domini ex Divino Bono per Divinum Verum, nam "robur" in Verbo dicitur de potentia boni, et "cornu" de potentia veri, et "Unctus Jehovae" est Dominus quoad Divinum Humanum cui omnipotentia (videatur n. 3008, 3009, 9954).
[4] Apud Davidem,
Jehovah "exaltavit cornu populi sui, laudem omnibus sanctis suis, filiis Israelis, populo propinquo suo" (Psalms 148:14);
per "Exaltavit cornu populi sui", significatur quod impleverit Divinis veris: quare dicitur, "laudem sanctis suis, filiis Israelis, et populo propinquo suo"; "sancti" enim dicuntur qui in Divinis veris sunt, quoniam Divinum Verum est quod vocatur "sanctum" (videatur supra, n. 204); "Israel" est ecclesia quae in veris, "filii ejus" sunt vera, ac "populus" etiam praedicatur de illis qui in veris sunt, et "propinquus" dicitur qui per illa conjunctus est Domino.
[5] Apud eundem,
"Jehovah Deus Zebaoth, .... decus fortitudinis eorum Tu, et per beneplacitum tuum exaltabis cornu nostrum" (8, 17]);
"exaltare cornu" etiam hic significat implere Divino Vero et per id potentia facere contra falsa; quare dicitur, "Jehovah Deus Zebaoth, ... decus fortitudinis eorum Tu"; "decus" etiam in Verbo dicitur de ecclesia et de doctrina veri ibi.
[6] Apud eundem,
"Bonus vir miserans et mutuo dans;.... justitia ejus stat in perpetuum, cornu ejus exaltabitur cum gloria" (Psalms 112:5, 9);
quod "cornu" significet Divinum Verum, patet ex eo, quod dicatur "Justitia ejus stat in perpetuum, et cornu ejus exaltabitur cum gloria"; "justitia" in Verbo dicitur de bono, quare "cornu" de vero, nam in singulis Verbi est conjugium boni et veri; etiam "gloria" significat Divinum Verum.
[7] Apud Habakuk,
"Splendor" Jehovae Dei "sicut lux erit, cornua e manu Ipsius Ipsi, et ibi occultatio roboris Ipsius" (3:4);
quia "cornua" significant Divinum Verum cum potentia, ideo dicitur "Splendor" Jehovae Dei "sicut lux, et in cornibus occultatio roboris Ipsius"; per "splendorem" Jehovae et "lucem" significatur Divinum Verum; et per "occultationem roboris Ipsius in cornibus" significatur omnipotentia Divini Boni per Divinum Verum, nam omnis potentia boni est per verum, et in Divino Vero latet omnipotentia quae est Divini Boni.
[8] Apud Davidem,
"Inveni Davidem servum meum, oleo sanctitatis unxi eum, cum quo manus mea firma erit, et brachium meum corroborabit Eum:.... veritas et misericordia mea cum Illo et in nomine meo exaltabitur cornu Ejus " (Psalms 89:21, 22, 25 [B.A. 20, 21, [24]);
per "Davidem" intelligitur Dominus quoad Divinum Verum (videatur supra, n. 205); et per "exaltabitur cornu Ipsius" intelligitur Ipsius Divina potentia quae Ipsi est per Divinum Verum ex Divino Bono; quare dicitur, "Veritas et misericordia mea cum Illo"; "misericordia" in Verbo, cum de Jehovah seu Domino, significat Divinum Bonum Divini Amoris: quia per "Davidem" intelligitur Dominus quoad Divinum Verum procedens ex Divino Humano Ipsius, ideo dicitur, "David servus meus"; per "servum" in Verbo non intelligitur servus in communi sensu, sed quicquid inservit, ac praedicatur de Vero quia inservit bono ad usum, hic ad potentiam.
[9] Apud eundem,
"Germinare faciam cornu Davidi, disponam lucernam Uncto meo" (Psalms 132:17);
etiam hic per "Davidem" intelligitur Dominus quoad Divinum Verum, et quoque per "Unctum"; per "germinare facere cornu Ipsi", significatur multiplicatio Divini Veri in caelis et in terris ab Ipso; quapropter etiam dicitur", Disponam lucernam Uncto meo", per quod simile intelligitur: quod Dominus quoad Divinum Verum procedens ex Divino Bono Ipsius dicatur "Lucerna", videatur supra (n. 62).
[10] Apud eundem,
"Jehovah robur meum, .... petra mea, propugnaculum meum, .... Deus rupes mea in qua confido, scutum meum et cornu salutis meae" (Psalms 18:2, 3 [B.A. 1, 2] ; 2 Sam. 22 [2,] 3);
"robur" et "petra", cum de Jehovah seu Domino, ut hic, significant omnipotentiam; "propugnaculum" et "rupes" in qua confidit, significant tutelam; "scutum" et "cornu salutis" significant salvationem inde: "robur", "propugnaculum" et "scutum" in Verbo praedicantur de Divino Bono; "petra", "rupes" et "cornu" praedicantur de Divino Vero; inde per illa significatur omnipotentia, tutela et salvatio quae sunt Divino Bono per Divinum Verum.
[11] Apud Lucam,
"Benedictus" Dominus Deus Israelis, quod inviserit et redemerit populum suum, et erexerit cornu salutis in domo Davidis.... ; ut servaret nos ex inimicis nostris" (1:68, 69, 71 4
);
propheticum Zachariae de Domino et Ipsius adventu: "cornu salutis in domo Davidis" significat omnipotentiam salvandi per Divinum Verum ex Divino Bono; "cornu" est illa omnipotentia, "domus Davidis" est ecclesia Domini: "inimici", ex quibus servaret, sunt falsa mali; sunt enim haec inimici ex quibus Dominus servat illos qui Ipsum recipiunt; quod non alii inimici fuerint a quibus Dominus servavit illos qui ibi intelliguntur per populum Ipsius, notum est.
[12] Apud Micham,
"Surge et tritura, filia Zionis, quia cornu tuum faciam ferrum, et ungulas tuas faciam aes, ut comminuas populos multos" (4:13):
"Surge et tritura, filia Zionis", significat dissipationem mali apud illos qui ab ecclesia ("triturare" est dissipare, et "filia Zionis" est ecclesia quae in affectione boni); "cornu tuum faciam ferrum", significat Divinum Verum validum et potens: simile significat "ungulas tuas faciam aes"; "ungulae" sunt vera in ultimis: "ut comminuas populos multos", significat ut dispergas falsa, "populi" enim praedicantur de veris, et in opposito sensu de falsis.
[13] Apud Sachariam,
"Vidi et ecce quatuor cornua, .... quae disperserunt Jehudam, Israelem et Hierosolymam. Ostendit mihi...quatuor fabros, ...et dixit, Ista cornua quae disperserunt Jehudam, sicut vir non tollit caput suum, venerunt hi ad terrendum illos, ad dejiciendum cornua gentium, attollentium cornu contra terram Jehudae, ad dispergendum eam" (2:1-4 [B.A. 1:18-21]);
describitur per illa vastatio ecclesiae, et dein restauratio ejus: per "Jehudam, Israelem et Hierosolymam" significatur ecclesia et ejus doctrina; "cornua" quae disperserunt illos, significant falsa mali quae ecclesiam vastarunt; "fabri" significant similia quae ferrum, nempe verum in ultimis quod validum et potens, ita similia quae "cornu ferreum"; quare dicitur de illis, "Venerunt hi...ad dejiciendum cornua gentium, attollentium cornu contra terram Jehudae"; "cornua gentium" sunt falsa mali quae vastarunt ecclesiam, quae dissipanda sunt ut restauretur.
[14] In Threnis,
"Dominus.... destruxit in excandescentia sua munimenta filiae Jehudae, projecit in terram, profanavit regnum et principes ejus, abscidit in excandescentia irae omne cornu Israelis" (Threnis 2:2, 3);
agitur ibi de vastatione ecclesiae totali: ultimum tempus quando devastata est, significatur per "excandescentiam irae Domini"; et vastatio ejus totalis describitur per quod "destruxerit munimenta filiae Jehudae, projecerit in terram, profanaverit regnum et principes ejus"; "filia Jehudae" est ecclesia, "munimenta" ejus sunt vera ex bono, "regnum et principes" sunt vera doctrinae ejus: inde patet quid significatur per "abscidit omne cornu Israelis", quod nempe omnem potentiam veri ecclesiae resistendi contra falsa mali.
[15] Apud Danielem,
Danieli visae in somnio "quatuor bestiae ascendentes ex mari;".... quarta robusta valde, cui dentes ferri, comedit et contrivit, .... et decem cornua illi: "et attendi, et ecce aliud cornu parvum ascendit inter ea, et tria de cornibus prioribus eradicata sunt coram eo; oculi sicut oculi hominis in cornu hoc, et os loquens magna:.... vidi quod cornu hoc faceret bellum cum sanctis, et praevaluisset eis, .... et quod verba contra Altissimum loqueretur:.... quoad cornua decem, sunt decem reges et tres reges humiliabit" (7:3, 7, 8, 20, 21, 23, [25,] 30):
quod per "cornua" hic intelligantur falsa quae destruunt vera ecclesiae, seu potentia falsorum contra vera, patet; per "bestiam ascendentem ex mari" significatur amor sui, ex quo omnia mala; hic, amor imperandi super caelum et terram, cui inserviunt sancta pro mediis; qualis amor est qui intelligitur per "Babylonem" in Apocalypsi.
Quod "ex mari" visa sit ascendere, est quia per "mare" significatur naturalis homo separatus a spirituali, ille enim tunc talis est ut nihil plus cupiat quam imperare omnibus, et imperium confirmare ex sensu litterae Verbi; "decem cornua" significant falsa omnis generis, nam "decem" sunt omnia; quare etiam dicitur quod "decem cornua decem reges sint", "reges" enim significant vera, et in opposito sensu, ut hic, falsa. "Cornu parvum" quod ascendit inter ea, coram quo tria de cornibus prioribus eradicata. sunt, significat plenariam perversionem Verbi per applicationem sensus litterae ejus ad confirmandum amorem dominii. Hoc cornu dicitur "parvum", quia non apparet quod pervertatur Verbum; et quod non apparet coram visu spiritus hominis seu coram intellectu ejus, hoc animadvertitur vel sicut nullum vel sicut parvum; in mundo spirituali talis apparentia est non apprehensibilium nisi a paucis. "Cornua tria" quae coram illo eradicata sunt, significant vera Verbi ibi, quae sic per falsificationes destructa sunt; illa vera etiam significantur per "tres reges" quos humiliavit; per "tria" non significantur tria sed plenarium, ita quod vera plane destructa sint. Quia cornu illud significat perversionem Verbi quoad sensum litterae ejus, et hic sensus apparet coram oculis hominum sicut ita et non aliter intelligendus, ita a nemine contradicendus, ideo dicitur de cornu hoc, quod "oculi sicut oculi hominis in illo, et os loquens magna"; "oculi" significant intellectum, et "oculi sicut oculi hominis" intellectum sicut veri, et "os" significat inde cogitationem et loquelam. Ex his nunc videri potest quid per omnia et singula ibi intelligitur, ut quid per quod "bestia ascendens ex mari, cui decem cornua et dentes ferri, comederit et contriverit", per quod "cornu parvum ascenderit inter illa, coram quo tria de cornibus eradicata sunt, in quo oculi sicut oculi hominis, et os loquens magna", et per quod "faceret bellum cum sanctis et praevaluisset eis", et quod "loqueretur verba contra Altissimum", et quod "cornua" totidem essent "reges."
[16] Apud eundem,
"Vidi in visione.... arietem unum, .... cui duo cornua, et cornua alta, unum tamen altius altero, sed altum ascenderat posterius; feriebat versus occidentem, septentrionem et meridiem. .... Tunc ecce hircus caprarum venit ab occidente super facies omnis terrae: .... huic cornu aspectus inter oculos ejus:.... hic cucurrit cum ariete in furore roboris sui, .... et fregit duo cornua ejus et projecit eum in terram, et conculcavit eum:.... sed fractum est cornu magnum hirci, et ascenderunt quatuor loco ejus, juxta quatuor ventos caelorum: mox ex uno de illis exivit cornu unum de exiguo, et crevit valde versus meridiem, et versus ortum et versus decus, et crevit usque ad exercitum caelorum, et dejecit in terram de exercitu, .... et conculcavit ea, immo usque ad Principem exercitus se extulit;.... et projectum est habitaculum sanctuarii Ejus, quia projecit veritatem in terram" (8 5
21221, 25):
hic describitur alterum quod vastat ecclesiam, nempe sola fides. Per "arietem" significatur bonum charitatis et inde fides, et per "hircum" fides separata a charitate, seu sola fides, seu quod idem, illi qui in eis sunt: per "cornua" eorum significantur vera ex bono et falsa ex malo, pugnantia; vera ex bono per "cornua arietis", et falsa ex malo per "cornua hirci": per quod arieti fuerint "duo cornua alta, unum altius altero, et altius ascendens posterius", significatur verum fidei ex bono charitatis; et hoc visum est secundum influxum boni et veri apud hominem et spiritum, omne enim bonum recipitur posterius, et omne verum anterius, quoniam cerebellum formatum est ad recipiendum bonum quod voluntatis, ac cerebrum ad recipiendum verum quod intellectus: per "occidentem, septentrionem et meridiem" quo feriebat, significantur bona et vera quae recipiunt illi qui in charitate et inde fide sunt, per quae dispergunt mala et falsa: per "hircum caprarum", quod "venerit [ab occidente] super facies omnis terrae", significatur fides separata a charitate oriunda a malo vitae; "hircus caprarum" est illa fides, "occidens" est malum vitae, et "terra" est ecclesia: quod "ei cornu aspectus inter oculos", significat quod ex propria intelligentia: quod "cucurrerit cum ariete in furore roboris sui, et fregerit duo cornua ejus, et projecerit eum in terram, et conculcaverit eum", significat quod prorsus destruxerit charitatem et inde fidem, destructa enim charitate etiam destruitur fides, quoniam haec ex illa est: quod "fractum sit cornu magnum hirci", et quod "ascenderint quatuor loco ejus, juxta quatuor ventos caelorum", significat omnia falsa conjuncta malis inde; "cornua" significant falsa mali, "quatuor" conjunctionem illorum, et "quatuor venti caelorum" omnia tam falsa quam mala: quod "ex uno de illis exiverit cornu unum de exiguo", significat justificationem per illam, haec enim nascitur a principio de sola fide; "de exiguo" dicitur quia hoc non apparet sicut falsum: quod hoc cornu "creverit valde versus meridiem, et versus ortum et versus decus, et creverit usque ad exercitum caelorum, et dejecerit in terram de exercitu, et conculcaverit ea", significat quod destruxerit omnia vera et bona ecclesiae; "meridies" est ubi verum est in luce, "ortus et decus" sunt ubi bonum est in claro per verum, "exercitus caelorum" sunt omnia vera et bona caeli et ecclesiae, "dejicere exercitum in terram, et conculcare ea", significat prorsus destruere: quod usque "ad Principem exercitus se extulerit", et quod "projectum sit habitaculum sanctuarii Ejus", significat negationem Divini Humani Domini, et inde ecclesiae vastationem; "Princeps exercitus" est Dominus quoad Divinum Humanum, quia ex illo procedunt omnia vera et bona quae faciunt ecclesiam; "habitaculum sanctuarii" est ecclesia ubi illa sunt; quod sint vera, quae intelliguntur, destructa a falsis, patet, nam dicitur, "Projecit veritatem in terram." Quod talia significentur per "arietem" et "hircum" et per eorum "cornua", patet manifeste ex apparentiis in mundo spirituali; nam quando tales ibi qui se confirmaverunt in doctrina de sola fide, et de justificatione per illam, disceptant cum illis qui in doctrina de charitate et inde fide sunt, tunc 6
aliis qui e longinquo stant apparent hirci aut hircus cum similibus cornibus, et cum simili insultu et furore contra arietes seu arietem, et quoque apparet quod stellas sub pedibus suis conculcet; haec visa quoque mihi sunt, et simul astantibus, qui inde confirmati sunt quod talia intelligantur apud Danielem; et quoque quod similia intelligantur
per "oves a dextris" et per "hircos a sinistris" (Matthaeus 25:32 ad fin. ):
nempe per "oves" illi qui in bono charitatis sunt, et per "hircos" qui in sola fide. Ab his quae ex Daniele allata sunt, aliquatenus constare potest quid significatur in Apocalypsi, per
Quod draco visus sit habere cornua decem (12:3);
Quod bestia e mari ascendens visa sit quoque habere cornua decem (13:1);
Et quod visa sit mulier insidens bestiae coccineae habenti capita septem et cornua decem; de qua dixit angelus", Decem cornua, quae vidisti, decem reges sunt" (17:3, 7, 12);
sed de his in explicatione eorum in sequentibus.
[17] Quod potentia falsi contra verum significetur per "cornu" et "cornua", etiam patet a sequentibus his locis:
Apud Jeremiam,
"Excisum est cornu Moabi, et brachium ejus fractum est" (48:25);
per "Moabum" significantur qui in bonis spuriis et inde in veris falsificatis, quae in se sunt falsa; destructio horum falsorum significatur per "excisum est cornu Moabi", et destructio illorum malorum per "brachium ejus est fractum."
[18] In Threnis,
Jehovah "laetificavit super te hostem, exaltavit cornu inimicorum tuorum" (2:17 7
);
per "hostem" intelligitur malum, et per "inimicos" falsa mali; "exaltare cornu inimicorum" est ut falsa valeant super vera et destruant ea.
[19] Apud Ezechielem,
"Latere et humero impellitis, cornibus vestris feritis omnes oves infirmatas, donec disperseritis eas foras" (34:21);
"latere et humero impellere", est omni vi et conatu; "cornibus ferire oves infirmatas donec disperseritis eas foras", significat per falsa destruere probos qui nondum in veris ex bono sunt, at usque desiderant esse.
[20] Apud Amos,
"Die quo visitaturus sum praevaricationes Israelis super illum, visitabo super altaria Bethelis, ut exscindantur cornua altaris, et cadant in terram" (3:14);
per "altaria Bethelis" significatur cultus ex malo, et per "cornua altaris" significantur falsa ejus mali; quae quod destruenda significatur per quod "cornua exscindentur, et cadent in terram."
[21] Apud eundem,
"Qui laetantur super non re; qui dicunt, Nonne per fortitudinem nostram sumpsimus nobis cornua?" (6:13);
per "fortitudinem nostram sumere cornua", significat per vires propriae intelligentiae assumere falsa per quae destruentur vera.
[22] Apud Davidem,
"Dixi gloriabundis, Ne gloriemini, et impiis, Ne attollite cornu, ne attollite in altum cornu vestrum, ne loquimini collo duro: .... omnia cornua impiorum amputabo; exaltabuntur cornua justi" (Psalms 75:5, 6, 11 [B.A. 4, 5, 10]);
per "attollere cornu in altum", significatur fortiter defendere falsum contra verum; quare etiam dicitur, "Ne loquimini collo duro"; per "amputare cornua eorum", significatur falsa eorum destruere; et per "exaltare cornua justi" significatur potentia et valida reddere vera boni.
[23] Quia per "alta reddere" et per "exaltare cornua" significatur implere veris, et ea potentia et valida reddere contra falsa, ideo etiam illa vera vocata sunt "cornua monocerotis", ex causa quia haec alta sunt:
-Ut apud Mosen,
"Primogenito bovis ejus honor illi, et cornua monocerotis cornua ejus; his populos feriet una ad fines terrae; et hi myriades Ephraimi et chiliades Menascheh" (Deuteronomius 33:17);
haec de Josepho, per quem in supremo sensu repraesentatur Dominus quoad Divinum spirituale, seu quoad Divinum Verum in caelo; inde per "Josephum" etiam significantur qui in regno spirituali Domini sunt (videatur n. 3969, 3971, 4669, 6417): "primogenitum bovis honor illi", significat bonum amoris spiritualis; "cornua monocerotis cornua ejus", significant vera in sua plenitudine et in sua potentia inde; "ferire populos ad fines terrae", significat instruere veris omnes qui ab ecclesia, et per illa dissipare falsa; per "myriades Ephraimi et chiliades Menascheh", significatur copia et abundantia veri ac inde sapientiae, et copia et abundantia boni et inde amoris; "Ephraim" in Verbo significat intellectuale ecclesiae quod est veri, et "Menascheh" significat voluntarium ecclesiae quod est boni (videatur n. 3969, 5354, 6222, 6234, 6238, 6267, 6296), et per "myriades et chiliades" significantur plurima, ita copia et abundantia.
[24] Apud Davidem,
"Serva me ex ore leonis, et ex cornibus monocerotum exaudi me" (Psalms 22:22 [B.A. 21]);
per "leonem" significatur falsum fortiter destruens verum; et per "cornua monocerotum" significantur vera quae praevalent contra falsa.
[25] Apud eundem,
"Sicut monocerotis cornu meum" (Psalms 92:11 [B.A. 10]);
"sicut monocerotis cornu" significat verum quoad plenitudinem et potentiam.
[26] In Apocalypsi,
"Et sextus angelus clanxit, et audivi vocem ex quatuor cornibus altaris aurei, quod est in conspectu Dei" (9:13):
altare suffitus, quod etiam vocabatur "altare aureum", erat repraesentativum auditionis et receptionis omnium cultus, quae ex amore et charitate a Domino, ita repraesentativum talium cultus quae elevantur a Domino; cornua altaris repraesentabant vera procedentia ex bono amoris; inde patet, cur audita est vox ex quatuor cornibus altaris, vera enim sunt per quae bonum agit et loquitur.
[27] Quoniam altaria repraesentabant cultum Domini ex bono amoris, et omnis cultus qui vere cultus fit ex bono amoris per vera, ideo altaribus erant cornua. Quod altari suffitus, constat apud Mosen:
Facies quatuor cornua super altari suffitus, ex illo erunt, et obduces illa auro (Exodus 30:2, 3, 10; 37:25, 26);
et quod altari holocausti, alibi apud eundem,
"Facies cornua super quatuor angulis" altaris holocausti, "ex ipso erunt cornua ejus" (Exodus 27:2; 38:2):
quod cornua ex ipso altari essent, significabat quod vera, quae cornua repraesentabant, procedent ex bono amoris quod ipsum altare repraesentabat, omne enim verum est ex bono; quod essent quatuor et in singulis angulis, significabat quod essent pro quatuor plagis in caelo, per quas significantur omnia veri ex bono.
[28] Quoniam omnes expiationes et purificationes fiunt per vera ex bono, ideo expiabatur super cornibus altarium,
Super cornibus altaris suffimenti (Exodus 30:10; Leviticus 4:7);
Et super cornibus altaris holocausti (Leviticus 4:25, 30, 34; 8:15; 9:9; 16:18).
Et quia omnis Divina tutela est per vera ex bono,
Ideo etiam qui fecerunt mala, et timuerunt mortem, apprehenderunt cornua altaris, et servati sunt (1 Regnum 1:50, 51, 53);
Sed qui meditato et ex voluntate malum fecerunt, non servati sunt (1 Regnum 2:28-31).
Porro quia "cornua" significabant vera ex bono, ideo etiam, cum ungebantur reges, fiebat hoc per oleum ex cornu:
Quod ita unctus sit David, videatur 1 Samuelis 16:1, 13;
Et quod ita Salomo, 1 Regnum 1:39;
"oleum" significabat bonum amoris. Ex hac significatione cornuum, quam antiqui noverunt, receptum fuit facere cornua germinantia et fragrantia; inde vox "cornucopia."
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