10182.“坛角要与坛接连一块”表源于爱与仁之良善的真理的能力。这从“角”的含义清楚可知，“角”是指真理的能力（参看2832，9719-9721节）。之所以表示源于爱与仁之良善，是因为真理所拥有的一切能力皆来自那良善。因此，角也是祭坛本身的延伸，或与它接连一块；因为这坛是主垂听并接受源于爱与仁的敬拜的一切的一个代表（10177节）。
真理所拥有的一切能力皆来自良善，这种说法对那些对能力只有一种物质概念的人来说，是无法理解的，所以必须描述一下这种能力的性质。在天堂，一切能力都来自从主的神性良善发出的神性真理。这就是天使所拥有的能力的源头，因为天使是来自主的神性真理的接受者（1752，4295，8192节）。他们凭借他们从那个源头所获得的能力，通过将地狱从一个人身上移走来保护他；因为单单一位天使就强过来自地狱的一千个灵人。这种能力就是彼得的钥匙所表示的，但在那里被称为“磐石”的彼得表示源于爱之良善的信之真理方面的主（参看创世纪22章序言，3750，4738，6000，6073e，6344e，10087节）；“磐石”是指信之真理方面的主（8581节）。
在诗篇，“耶和华的响声”也表示神性真理所拥有的能力：
耶和华的响声在众水上。耶和华的响声大有能力；耶和华的响声震破香柏树；耶和华的响声劈开火焰；耶和华的响声震动旷野；耶和华的响声使森林脱落净光；耶和华赐力量给祂的百姓。（诗篇29:3-5，7-9，11）
“耶和华的响声”是指从主的神性良善发出的神性真理（参看9926节）。
约翰福音中的“圣言”也表示神性真理所拥有的能力：
万物是藉着圣言造的；凡被造的，没有一样不是藉着祂造的。（约翰福音1:3）
“圣言”是指从神性良善发出的神性真理（参看9987节）。因此，主在世时也是首先将祂自己变成神性真理，这一点还由“圣言成了肉身”（约翰福音1:14，经上译为道成了肉身）来表示。那时主将自己变成神性真理是为了祂能与所有地狱争战，征服它们，从而使地狱里的一切事物，同时使天堂里的一切事物都恢复秩序（参看9715，9809，10019，10052节）。
源于良善的真理拥有一切能力，而另一方面，由邪恶所产生的虚假则没有任何能力，这在来世是众所周知的。因此，从世界来到那里的恶人被剥夺了说服性的信仰，同样被剥夺了一切真理的知识，从而只剩下属于他们邪恶的虚假。
源于良善的真理拥有这种能力的说法，对那些认为真理或对真理的信仰只不过是思维，或心理活动的人来说，是无法理解的；而事实上，一个人的思维或心理活动受他的意愿控制，构成身体所拥有的一切力量；如果主通过祂的神性真理将它灌输到这身体中，这人就会拥有参孙的力量。然而，主乐意在属于他的灵和有助于永生或永恒救赎的事上，通过源于爱的信将力量赐予一个人。由此可见当如何理解源于良善的真理的能力，这能力由燔祭坛和香坛的“角”来表示。
“角”表示这种能力，这一点从圣言中提到“角”的经文明显看出来，如下列经文，以西结书：
当那日，我必使一个角为以色列家长起来。（以西结书29:21）
阿摩司书：
我们不是凭自己的力量为自己取了角吗？（阿摩司书6:13）
撒母耳记：
耶和华必将力量赐与祂的王，高举祂受膏者的角。（撒母耳记上2:10）
诗篇
耶和华高举自己百姓的角。（诗篇148:14）
又：
恶人一切的角，我要砍断；惟有义人的角必被高举。（诗篇75:10）
耶利米哀歌：
主在烈怒中砍断以色列的整个角。祂高举你敌人的角。（耶利米哀歌2:3，17）
以西结书：
你们用胁用肩推挤一切瘦弱的绵羊，又用角抵撞，直到使他们四散到外面。（以西结书34:21）
撒迦利亚书：
我看见四只角。天使说，这些就是打散犹大、以色列和耶路撒冷的角。这些匠人来打下列族的角，就是那举起角来攻击犹大地的。（撒迦利亚书1:18-21）
申命记：
他的角是野牛的角，用来抵触万民，直到地极。（申命记33:17）
在这些经文中，很明显，“角”表示能力，事实上表示两种意义上的能力，也就是说针对虚假的真理和针对真理的虚假的能力；因为就内义而言，这些地方处处论述的是教会的状态。
阿摩司书：
到那日，我必察罚伯特利祭坛；坛角必被砍下，坠落于地。（阿摩司书3:14）
“伯特利祭坛”和“坛角”表示摧毁教会的良善和真理的邪恶和虚假，论到这坛角，经上说，它们必“被砍下”。
由此可见“角”是什么意思，“角”在但以理书和启示录常被提及，如下列经文：
那兽有十角，还有一角对它说话。（但以理书7:8，11，20）
但以理书：
这角与圣民争战，竟战胜了，直到人子来了。（但以理书7:21-22）
论到公绵羊的角和公山羊的角，经上说，它们用角彼此争战（但以理书8:3-21）；龙有十角（启示录12:3）；从海中上来的兽同样有十角（启示录13:1）；朱红色的兽也有十角（启示录17:3）；十角就是十王（启示录17:12，13；也可参看但以理书7:24）。在圣言中，“王”表示真理，在反面意义上表示虚假（参看1672，2015，2069，3009，4575，4581，4966，5044，5068，6148节）。
正因“角”表示在其能力中的真理，在反面意义上表示摧毁真理的虚假，所以说话被归于一角（启示录9:13；但以理书7:8；诗篇22:21）。
用角里的油膏抹王（撒母耳记上16:1，13；列王纪上1:39）代表源于良善、在其能力中的真理，因为“角”表示在其能力中的真理，“油”表示良善；“王”表示那些处于源于良善的真理之人。“油”表示良善（参看886，9780节）；“王”表示那些处于源于良善的真理之人，因而在抽象意义上表示源于良善的真理（6148节）。也正因如此，经上说角“长出来”（诗篇132:17），因为一切属灵的生长都是源于良善的真理的生长。因此，在古时，他们也制造正在生长的角的仿品。良善通过真理拥有一切能力，或说一切能力属于良善，通过真理来行使，或也可说，一切能力属于源于良善的真理（参看10019节提到的地方）。
Potts(1905-1910) 10182
10182. Out of it shall be its horns. That this signifies the powers of truth from the good of love and of charity, is evident from the signification of "horns," as being the powers of truth (see n. 2832, 9719-9721). That it signifies from the good of love and of charity is because all the power of truth is from this source. Therefore also the horns were continued on from the altar itself, or were "out of it;" for this altar was a representative of the hearing and reception by the Lord of all things of the worship that is from love and charity (n. 10177). [2] That all the power of truth is from the good of love cannot be apprehended by those who have only a material idea of power and therefore how the case herein is must be told. In the heavens all power is from the Divine truth that proceeds from the Lord's Divine good; from this the angels have power, for the angels are receptions of the Divine truth from the Lord (n. 1752, 4295, 8192). By the power which they have from this they protect man by removing the hells from him; for one angel prevails against a thousand spirits from the hells. This power is what is meant by the keys of Peter, but by Peter who is there called a "rock" is meant the Lord as to the truth of faith from the good of love (see the preface to Genesis 22, and n. 3750, 4738, 6000, 6073, 6344, 10087); and that a "rock" denotes the Lord as to the truth of faith (n. 8581). [3] The power of Divine truth is meant also by "the voice of Jehovah" in David:
The voice of Jehovah is upon the waters. The voice of Jehovah is in power. The voice of Jehovah breaketh the cedars. The voice of Jehovah cleaveth the flame of fire. The voice of Jehovah maketh the wilderness to tremble. The voice of Jehovah strippeth the forests; Jehovah giveth strength to His people (Ps. 29:3-11);
(that "the voice of Jehovah" denotes the Divine truth proceeding from His Divine good, see n. 9926). [4] The power of Divine truth is meant also by "the Word" in John:
All things were made by the Word, and without Him was not anything made that was made (John 1:3);
that "the Word" denotes the Divine truth that proceeds from the Divine good, see above (n. 9987); wherefore also the Lord when in the world first made Himself Divine truth, which is also meant by "the Word was made flesh" (verse 14). The reason why the Lord then made Himself Divine truth, was in order that He might fight against all the hells and subjugate them, and thus reduce into order all things there, and at the same time all things in the heavens (see n. 9715, 9809, 10019, 10052). [5] That truths from good have all power, and that on the contrary falsities from evil have no power, is very well known in the other life. For this reason it is that the evil who come there from the world are deprived of persuasive faith, and likewise of all knowledge of truth, and are thus left to the falsities of their evil. [6] That truths from good have such power cannot be apprehended by those who have the idea that truth and its faith are mere thought; when yet man's thought from his will produces all the strength of his body, and if it were inspired by the Lord through His Divine truth, man would have the strength of Samson. But it is the Lord's good pleasure that in respect to the things of his spirit, and that conduce to eternal salvation, man should have strength through faith from love. From this it can be seen what is meant by the power of truth from good, which is signified by "the horns of the altars" both of burning offering and of incense. [7] That "horns" signify this power is evident from the passages in the Word where "horns" are mentioned, as in these passages:
In that day will I make a horn to grow for the house of Israel (Ezek. 29:21). Have we not taken to us horns by our own strength? (Amos 6:13). Jehovah will give strength to His king, and will exalt the horn of His anointed (1 Sam. 2:10). Jehovah hath exalted the horn of His people (Ps. 148:14). All the horns of the wicked will I cut off; but the horns of the righteous shall be exalted (Ps. 75:10). The Lord hath cut off in the wrath of His anger all the horn of Israel, and hath exalted the horn of thine adversaries (Lam. 2:3, 17). Ye thrust with side and with shoulder, and strike all the weak sheep with your horns, till ye have scattered them abroad (Ezek. 34:21). I saw four horns. The angel said, These are the horns which have scattered Judah, Israel, and Jerusalem. The smiths are come to cast down the horns of the nations, who lift up their horn against the land of Judah (Zech. 1:18-21). His horns are the horns of the unicorn; with them shall he strike the peoples all together to the ends of the earth (Deut. 33:17). That in these passages by "horns" is signified power, is evident, and indeed power in both senses, namely, the power of truth against falsity, and of falsity against truth; for in the internal sense the state of the church is everywhere treated of. [8] In Amos:
In that day I will visit upon the altars of Bethel, and the horns of the altar shall be cut off, and shall fall to the earth (Amos 3:14);
by "the altars of Bethel," and by its "horns," are signified evils and falsities destroying the good and truth of the church, of which it is said that they "shall be cut off." [9] From all this it can be seen what is meant by the "horns," of which such frequent mention is made in Daniel, and by John in Revelation, as in these passages:
The beast had ten horns, and also a horn speaking to it (Dan. 7:8, 11, 20). The horn made war with the saints and prevailed until the Son of man came (Dan. 7:21-22);
Concerning the horns of the ram and the horns of the he-goat, by which they made war with each other (Dan. 8:3-21). The dragon had ten horns (Rev. 12:3). In like manner the beast that came up out of the sea (Rev. 13:1). And also the scarlet beast (Rev. 17:3). The horns are ten kings (Rev. 17:12, 13; see also in Daniel 7:24). (That by "kings" in the Word are signified truths, and in the opposite sense falsities, see n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148.) [10] As by a "horn" is signified truth in its power, and in the opposite sense falsity destroying truth, therefore speech is attributed to a horn (Rev. 9:13; Dan. 7:8; Ps. 22:21). [11] That kings were anointed with oil from a horn (1 Sam. 16:1, 13; 1 Kings 1:39) represented truth from good in its power, for "horns" denote truths in their power; "oil" denotes good; and "kings" denote those who are in truths from good. (That "oil" denotes good, see n. 886, 9780; and "kings," those who are in truths from good, thus abstractedly, truths from good, n. 6148.) From this also it is that a horn is said "to sprout forth" (Ps. 132:17), because all spiritual growth belongs to truth from good; thus also in old times they made sprouting horns. (That good has all power through truth, or what is the same, that all power belongs to truth from good, see the places cited in n. 10019.)
Elliott(1983-1999) 10182
10182. 'Its horns shall be of one piece with it' means the powers of truth derived from the good of love and charity. This is clear from the meaning of 'horns' as the powers of truth, dealt with in 2832, 9719-9721. The reason why derived from the good of love and charity is meant is that all the power which truth possesses comes from that good. Therefore also the horns continued from the altar itself or were of one piece with it; for this altar was representative of the Lord, of His hearing and receiving everything of worship that springs from love and charity, 10177.
[2] The statement that all the power which truth possesses comes from the good of love is unintelligible to those who have only a material idea of power, and therefore the nature of that power must be described. In the heavens all power is derived from Divine Truth emanating from the Lord's Divine Good. This is the source of the power angels possess, for angels are recipients of Divine Truth from the Lord, 1752, 4295, 8192. By means of the power which they receive from that source they protect a person by removing the hells from him; for a single angel is stronger than a thousand who come from hell. This power is what Peter's keys serve to mean, though Peter, who in the same place is referred to as a rock, means the Lord in respect of the truth of faith springing from the good of love, see Preface to Genesis 22, and 3750, 4738, 6000, 6073(end), 6344(end), 10087, 'the Rock' being the Lord in respect of the truth of faith, 8581.
[3] The power that Divine Truth possesses is also meant by 'the voice of Jehovah' in David,
The voice of Jehovah is upon the waters; the voice of Jehovah is powerful; the voice of Jehovah breaks the cedars; the voice of Jehovah strikes a flame of fire; the voice of Jehovah causes the wilderness to shake; the voice of Jehovah strips the forests bare; Jehovah gives strength to His people. Ps 29:3-5,7-9,11.
'The voice of Jehovah' is the Divine Truth emanating from His Divine Good, see 9926.
[4] The power that Divine Truth possesses is also meant by 'the Word' in John,
All things were made through the Word, and without Him nothing was made that was made. John 1:3.
'The Word' is the Divine Truth emanating from Divine Good, see 9987. Therefore also the Lord, when He was in the world, first made Himself Divine Truth, which is also meant in John 1:14 by the Word became flesh. The Lord made Himself Divine Truth then to the end that He might fight against all the hells and overcome them, and in so doing might restore all things to order there, and at the same time in the heavens, 9715, 9809, 10019, 10152.
[5] The fact that truths springing from good possess all power, while on the other hand falsities arising from evil have no power, is very well known in the next life. For this reason the evil who come there from the world have their belief, which is no more than persuasion, and also their knowledge of any truth, taken away from them. This then leaves them with the falsities belonging to their evil.
[6] The statement that truths springing from good possess such power is unintelligible to those who have the idea that truth or a belief in truth is no more than mental activity, when yet a person's mental activity, under the control of his will, constitutes all the strength which the body has; and if the Lord were to instill it through His Divine Truth into that body the person would possess the strength of Samson. But yet it is the Lord's good pleasure to impart strength to a person through faith springing from love in the things that belong to his spirit and that contribute to eternal life.
[7] From all this one may see what should be understood by the power of truth springing from good, the power meant by 'the horns' of both the altar of burnt offering and the altar of incense. That this power is meant by 'the horns' is clear from places in the Word where 'horns' are mentioned, as in Ezekiel,
On that day I will make a horn grow up for the house of Israel. Ezek 29:21.
In Amos,
Have we not by our own strength taken horns for ourselves? Amos 6:13.
In the first Book of Samuel,
Jehovah will give strength to His king, and exalt the horn of His anointed. 1 Sam 2:10.
In David,
Jehovah has exalted the horn of His people. Ps 148:14.
In the same author,
All the horns of the wicked I will cut off; the horns of the righteous will be exalted. Ps 75:10.
In Jeremiah,
The Lord has cut down in His very fierce angera the whole horn of Israel. And He has exalted the horn of your foes. Lam 2:3,17.
In Ezekiel,
You push with side and shoulder, and butt with your horns all the weak sheep, until you have scattered them abroad. Ezek 34:21.
In Zechariah,
I saw four horns. The angel said, These are the horns which have scattered Judah, Israel, and Jerusalem. The smiths have come to cast down the horns of the nations lifting up their horn against the land of Judah. Zech 1:18-21.
In Moses,
His horns are unicorn hornsb. With these he will strike the peoples together to the ends of the earth. Deut 33:17.
In these places it is self-evident that power is meant by 'horns', and indeed power in both senses, that is to say, of truth directed against falsity and of falsity directed against truth; for the state of the Church is the subject in the internal sense of every one of these places.
[8] Something similar occurs in Amos,
On that day I will visit the altars of Bethel, and the horns of the altar will be cut away and fall to the ground. Amos 3:14.
'The altars of Bethel' and 'the horns of the altar' mean the evils and falsities destroying the Church's goodness and truth, regarding which it says that they 'will be cut away'.
[9] From all this one may see what should be understood by 'the horns' mentioned so frequently by Daniel, and by John in the Book of Revelation. Daniel describes the beast which had ten horns and also a horn speaking, Dan 7:8,11,20; and he says that the horn was making war with the saints and prevailing, until the Ancient of Daysc came, Dan 7:11,21,22,24. He also speaks about the horns of the ram and the horns of the he-goat, which they used to make war against each other, Dan 8:3-21. And John mentions that the dragon had ten horns, Rev 12:3, as did the beast coming up out of the sea, Rev 13:1, and also the scarlet beast, Rev 17:12. In this verse it is also stated that the ten horns are ten kings; and the same words occur in Daniel 7:24. By 'kings' in the Word truths are meant, and in the contrary sense falsities, see 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148.
[10] It is because 'horn' means truth in its power, or in the contrary sense falsity destroying truth, that speech is attributed to a horn in Rev 9:13; Dan 7:8; Ps 22:21.
[11] The anointing of kings with oil from a horn, 1 Sam 16:1,13; 1 Kings 1:39, represented truth springing from good, in its power; for truths in their power are meant by 'horns', good by 'oil', and those who are guided by truths springing from good by 'kings'. For the meaning of 'oil' as good, see 886, 9780; and for that of 'kings' as those who are guided by truths springing from good, thus - in the abstract sense - as truths springing from good, 6148. So it is also that in Ps. 132:17 a horn is said to bud, because all spiritual budding is that of truth springing from good. Therefore also in former times they made [imitations of] budding horns.
All power belongs to good and is exercised through truth, or what amounts to the same thing, belongs to truth springing from good, see the places referred to in 10019.
Latin(1748-1756) 10182
10182. `Ex illo cornua ejus': quod significet veri potentias ex bono amoris et charitatis, constat ex significatione `cornuum' quod sint potentiae veri, de qua n. 2832, 9719-9721; quod ex bono amoris e charitatis, est quia omnis potentia veri inde est; quapropter etiam cornua continuabantur ipsi altari, seu ex illo erant; altare enim hoc erat repraesentativum auditionis et receptionis omnium cultus quae ex amore et charitate a Domino, n. 10,177. [2] Quod omnis potentia sit veri ex bono amoris, non capere possunt illi qui de potentia (o)solum materialem ideam habent, quapropter dicendum est quomodo cum illa se habet: in caelis est omnis potentia ex Divino Vero procedente ex Divino Bono Domini; inde angelis est potentia, angeli enim sunt {1} receptiones Divini Veri a Domino, n. 1752, 4295, 8192; per potentiam quae inde, illi tutantur hominem {2}, removendo inferna ab illo, nam unus angelus valet contra mille qui ex infernis; haec potentia est quae intelligitur per claves Petri, sed per Petrum, qui ibi vocatur petra, intelligitur (o)Dominus quoad verum {3} fidei ex bono amoris, videatur Praefatio ad Gen. xxii, et n. (x)3750, 4738, 6000, 6073 fin., 6344 fin., 10,087, et quod `petra' sit Dominus quoad verum fidei {4}, n. 8581. [3] Divini Veri potentia etiam intelligitur per `vocem Jehovae' apud Davidem, Vox Jehovae super aquis, vox Jehovae in virtute, vox Jehovae frangit cedros, vox Jehovae incidit flammam ignis, vox Jehovae (x)trepidare facit desertum, vox Jehovae denudat silvas; Jehovah robur populo Suo dat, Ps. xxix [3-5, 7-9, 11];quod `vox Jehovae' sit {5} Divinum Verum procedens a Divino Bono Ipsius, (o)videatur n. 9926: [4] potentia Divini Veri {6} etiam intelligitur per Verbum apud Johannem, Omnia per Verbum facta sunt, et sine Ipso factum est nihil quod factum est, 13;
quod `Verbum' sit {7} Divinum Verum procedens a Divino Bono, (o)videatur n. 9987; ideo quoque Dominus cum in mundo fuit, Se primum fecit Divinum Verum, quod etiam intelligitur per quod Verbum caro factum sit, ibid. {8} vers. 14; (o)quod Dominus tunc Se fecerit Divinum Verum, erat causa {9} ut pugnaret contra omnia inferna et subjugaret illa, et sic {10} redigeret omnia ibi, et simul {11} in caelis in ordinem n. 9715, 9809, 10,019, 10,152 {12}. [5] Quod veris ex bono sit omnis potentia, et vice versa {13}, quod falsi ex malo sit nulla potentia, notissimum est in altera vita; inde est quod malis qui ex mundo illuc veniunt, (x)auferatur fides persuasiva, ut e cognitio omnis veri, et sic relinquuntur falsis sui mali. [6] Quod talis potentia veris ex bono sit, non capere possunt illi qui ideam veri et ejus fidei habent sicut de solo cogitativo; cum tamen cogitativum hominis ex voluntario ejus facit omne robur corporis, quod si inspiraretur a Domino per Divinum Suum Verum, foret homini robur Simsonis; sed beneplacet Domino ut homini {14} (t)sit robur per fidem ex amore quoad illa quae ejus spiritus sunt, et ad salutem aeternam conducunt. Ex his constare potest quid intelligitur per potentiam veri e bono, quae per cornua altarium tam holocausti quam suffitus significatur {15}. [7] Quod `cornua' significent potentiam illam, constat ex locis is Verbo ubi `cornua' nominantur, ut apud Ezechielem, In die illo crescere faciam cornu domui Israelis, xxix 21:
apud Amos, Nonne per fortitudinem nostram sumpsimus nobis cornua? v (x)13:
in Libro Primo Samuelis, Jehovah dabit robur regi (x)Suo et exaltabit cornu uncti Sui, ii 10:
apud Davidem, Jehovah exaltavit cornu populi Sui, Ps. cxlviii 14:
apud eundem, Omnia cornua impiorum amputabo; exaltentur cornua justi Ps. lxxv 11 [A.V. 10:
apud Jeremiam, Dominus abscidit in excandescentia irae Suae omne cornu Israelis; et exaltavit cornu inimicorum tuorum, Threni ii 3, 17:
apud Ezechielem, Latere et umero impellitis, et cornibus vestris feritis omnes oves infirmas, donec disperseritis eas foras, xxxiv 21:
apud Sachariam, Vidi quattuor cornua: dixit angelus, Haec cornua quae disperserunt Jehudam, Israelem, et Hierosolymam; fabri venerunt {16} ad dejiciendum cornua gentium, attollentium cornu contra terram Jehudae, ii 1-4 [A.V. i 18-21];
apud Moschen, Cornua {17}monocerotis cornua ejus, his populos feriet una ad fines terrae, Deut. xxxiii 17;
quod in his locis per `cornua' significetur potentia, patet, et quidem potentia in utroque sensu, nempe veri contra falsum et falsi contra verum, nam ubivis ibi in sensu interno agitur de statu Ecclesiae: similiter apud Amos, 8 In die illo visitabo super altaria Bethelis, et ex scindentur cornua altaris, et cadent in terram, iii 14;
per `altaria Bethelis' et per `cornua ejus' significantur mala et falsa destruentia bonum et verum Ecclesiae, de quibus dicitur quod exscindentur. [9] Ex his constare potest quid intelligitur per `cornua,' quorum tam frequens mentio fit apud Danielem et apud Johannem in Apocalypsi: apud Danielem, Quod bestiae essent decem cornua, et quoque ei cornu loquens, vii 8, 11, 20, quod cornu faceret bellum cum sanctis, et praevaleret, usque dum venit Filius hominis, vers. (x)11, 21, 22, 24; et de cornibus arietis, et de cornibus hirci caprarum, per quae bellum inter se facerent, viii 3-21; et apud Johannem, Quod draconi essent decem cornua, Apoc. xii 3, similiter bestiae e mari ascendenti, xiii 1, {18}tum bestiae coccineae, xvii 12, ubi etiam dicitur quod decem cornua sint decem reges, vers. 13, 14; {19}similiter apud Danielem vii 24; quod per `reges' in Verbo significentur vera (c)et in opposito sensu falsa, videatur n. 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148. [10] Quia per `cornu' significatur verum in sua potentia et in opposito sensu falsum destruens verum, ideo {20} cornu tribuitur loquela, Apoc. ix 13; Dan. (x)vii 8; Ps. xxii 22 [A.V. 21]. [11] Quod reges uncti fuerint oleo ex cornu, 1 Sam. xvi 1, 13; 1 Reg. i 39, repraesentabat verum ex bono in sua potentia, cornua enim sunt vera in sua potentia, {21} oleum est bonum, et reges {22}illi qui in veris ex bono; quod `oleum' sit bonum, videatur n. 886, 9780, et quod `reges' sint illi qui in veris ex bono, ita abstracte vera ex bono, n. 6148; inde quoque est quod (t)cornu dicatur germinare, Ps. (x)cxxxii 17, quoniam omnis germinatio spiritualis est veri ex bono; quare etiam olim cornua germinantia fecerunt. Quod omnis potentia sit bono per verum, seu quod idem, sit {23}vero ex bono, videantur citata n. (x)10,019. @1 inde angeli omnem suam potentiam habent, sunt enim angeli$ @2 quae inde illis tutantur angeli hominem$ @3 i quod$ @4 fides quae veri a Domino, ita Dominus quoad fidem$ @5 per vocem Jehovae significatur$ @6 haec potentia$ @7 per Verbum etiam significatur$ @8 Joh. i$ @9 ob causam$ @10 simul$ @11 ut et$ @12 10,052 IT$ @13 consequenter$ @14 ei$ @15 significetur IT$ @16 i etiam$ @17 See Volume VII p. 404 note 5$ @18 similiter etiam$ @19 ut et$ @20 i quoque$ @21 i etiam$ @22 sunt vera regnantia$ @23 veri IT$