2832、“两角”表示以其信之真理方面的一切能力，这从“角”的含义清楚可知。圣言多次提到“角”；它们在那里都表示源于良善的真理的能力，在反面意义上表示源于邪恶的虚假的能力。此处的意思是，就真理而言，“公绵羊”所表示的属灵人被属世的记忆知识尽可能地缠住了；结果，他们丧失了感知真理的能力。因为就作为信之真理的事物而言，人越请教、依赖属世的记忆知识，将其粘附于内心和灵魂，就越丧失真理之光，与这光一道丧失的，还有真理的生命。凡肯注意并反思的人都能从自己的经验，从那些声称他们什么都不会信，除非他们要么通过感官，要么通过记忆知识或事实知识明白事情就是如此的人身上看出这一点。你若探究他们的本质，就会发现他们根本什么都不信，而且在他们看来，似乎没有什么比将一切都归于大自然更有智慧的了。还有许多人声称自己相信，尽管他们并不明白。但私下里，他们和其他人一样基于感官印象和记忆知识或事实知识来推理信之真理是不是真的。这些人要么拥有从爱自己和爱世界中被灌输给他们的一种说服性信仰，要么根本没有任何信仰。他们的本质从他们的生活明显看出来。这两类人的确在主的属灵教会中，却不属于教会。那些属于教会的人都过着良善的生活，并相信真理。但属灵人不相信其它真理，只相信从小被铭刻在他们身上，后来他们从教义或某个其它源头为自己所确认的真理。这就是属灵人的状态，这种状态在此以“公绵羊两角缠在灌木丛中”来描述（参看2831节）。
“角”表示源于良善的真理的能力，这一点从以下经文明显看出来。诗篇：
你是他们力量的荣耀，因你的喜悦，你必高举我们的角。因为我们的盾牌属耶和华，我们的王属以色列的圣者。只是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。我要使他的手伸到海上，右手伸到河上。（诗篇89:17-18，24-25）
此处“我们的角”和“他的角”明显表示真理的能力。这几节经文论述的主题是主的属灵国度；“我们的王属以色列的圣者”表示神性真理属于主。“王”是指真理，主的王权是指神性真理（参看1672，1728，2015，2069节）。“使他的手伸到海上，右手伸到河上”表示力量在记忆知识或世俗学问和对真理的认知中。“手”和“右手”是指力量（参看878节），“海”和“河”表示记忆知识和认知（28，2702节）。诗篇：
耶和华我的力量啊，我爱你！耶和华是我的岩石，我的堡垒，我的救星，我的神，我所信靠的磐石，我的盾牌，拯救我的角。（诗篇18:1-2；撒母耳记下22:2-3）
“拯救的角”表示能力方面的真理；此处“力量”、“岩石”、“堡垒”、“神”、“磐石”和“盾牌”都表示真理的能力。
又：
在锡安，我要使大卫的角发出来；我为我的受膏者预备一盏灯；我要使祂的仇敌披上羞耻。（诗篇132:17-18）
这论及主，也就是“大卫”（1888节）；“角”表示真理的能力；“一盏灯”表示真理之光。撒母耳记：
我的心因耶和华而欢乐，我的角因耶和华而高举，我的口向我的仇敌张开，因我以你的拯救而欢喜。耶和华必将力量赐与祂的王，高举祂所膏立者的角。（撒母耳记上2:1，10）
这是哈拿的预言，“角”表示真理的能力。
摩西五经：
他为牛群中头生的，有威严；他的角是独角兽的角；用以抵触万民，直到地极。（申命记33:17）
这是摩西对约瑟的预言，其中“独角兽的角”表示真理的强大能力，这也可从经上说他要用以“抵触万民，直到地极”明显看出来。同样在诗篇：
你却高举了我的角，如独角兽的角。（诗篇92:10）
又：
耶和华啊，救我脱离狮子的口；你已经应允我脱离独角兽的角。（诗篇22:21）
神性真理因其高而被称为“独角兽的角”。这就是为何经上经常说“角被高举”，因为高举表示源于内层的能力。至于内在之物以“高”来表述，可参看前文（1735，2148节）。
耶利米哀歌：
主在烈怒中砍下以色列的全角，将祂的右手从仇敌面前收回。（耶利米哀歌2:3）
“砍下以色列的全角”表示剥夺拥有能力的真理，这也是“将右手从仇敌面前收回”的含义。以西结书：
当那日，我必为以色列家使一个角长出来，又必使你在他们中间开口。（以西结书29:21）
“为以色列家使一个角长出来”表示使“以色列”所表示的属灵教会的真理增多，“开口”表示公开表明这些真理。
哈巴谷书：
神从提幔而来，圣者从巴兰山临到。祂的尊荣遮蔽诸天，祂的赞美充满大地。祂的光辉如光；祂拥有从祂手里发出的角，那里是隐藏祂能力之地。（哈巴谷书3:3-4）
这论及主；“祂拥有从祂手里发出的角，那里是隐藏祂能力之地”明显表示真理的能力；“巴兰山”是指主的人身或人性的神性属灵之性或神性真理（参看2714节），这也是“光辉”和“光”。
在启示录，经上如此描述主的人身或人性的神性真理：
我观看，看哪，在宝座与四活物中间，有羔羊站立，像是被杀过的，有七角，就是神的七灵，被派往全地。（启示录5:6）
“七角”表示神圣或神性真理。“七”表示神圣（可参看716，881节）。“被派往全地的七灵”是指对这些真理的神圣宣告。
“坛角”只表示拥有能力的真理。在摩西五经，经上论到它们说：
要在坛的四拐角上作角，角要与坛接连一块。（出埃及记27:2；38:2）
香坛同样要有四角；经上说，角要与坛接连一块（出埃及记30:2；37:25）。因为祭坛是主和对祂的敬拜的主要代表（可参看921节）。祭坛是主的神性良善的代表；“角”是祂的神性真理的代表；角要从坛中凸出来，也就是与它接连一块，代表真理从良善中衍生出来。因为除了从良善衍生出来的真理外，其它真理并不存在（参看654，1162，1176，1608，2063，2261，2417节）。由此明显可知，“角”在正面意义上表示源于良善的真理的能力。
下面的例子所指的是源于良善的真理：当亚伦和他的儿子供祭司职分时，他们要取些小公牛的血，用指头抹在坛的四角上（出埃及记29:12；利未记8:15）；亚伦一年一次要在坛的角上行赎罪之礼（出埃及记30:10）；祭司犯了罪，就当献上小公牛，把些血抹在香坛的四角上（利未记4:3，7）；首领犯了罪，就当献燔祭，把血洒在燔祭坛的四角上（利未记4:22，25）；有人或灵魂犯了罪，也要这样（利未记4:27，30，34）；当洁净坛时，同样如此（利未记16:18-19）。这一切事都表示源于良善的真理；事实上，一切祝圣、供职和洁净都通过真理实现，因为真理引向良善（2830节）。“坛角”表示源于良善的真理，这一点也可见于启示录：
第六位天使吹号，我就听见有声音从神面前金坛的四角出来。（启示录9:13）
“金坛的四角”明显表示源于良善的真理，因为声音是从四角出来的。“金”表示良善（113，1551，1552节），“金坛”更表示良善。
阿摩司书：
我为以色列的过犯而察罚以色列的日子，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）
“坛角必被砍下”，是因为那个地方不再有源于良善的真理的代表；“伯特利”是指神性良善，因而被称为“王的圣所”、“王的家”（阿摩司书7:13）。用角里的膏油膏王（撒母耳记上16:1，13；列王纪上1:39）以同样的方式代表源于良善的真理。“油”是指良善（886节）；但“角”是指真理；“王权”本身在内义上是指这种真理（1728，2015节），这种真理拥有能力。
“角”在反面意义上表示源于邪恶的虚假的能力，这一点从以下经文明显看出来。阿摩司书：
你们喜爱虚浮的事，说，我们不是凭自己的力量为自己取了角吗？（阿摩司书6:13）
此处“角”表示虚假的能力。撒迦利亚书：
我举目观看，见有四角。我就对与我谈话的天使说，这些是什么？他对我说，这些是驱散犹大、以色列和耶路撒冷的角。耶和华又指四个匠人给我看；我说，这些人来做什么呢？祂说，这些人是驱散犹大的角，以致无人能抬头；这些人来威吓列族，打掉他们的角，就是那举起他们的角抵触犹大地、使它四散的。（撒迦利亚书1:18-21）
“角”表示使教会荒废的虚假的能力。以西结书：
因为你们用胁用肩拥挤一切病弱的羊，又用角骶触，直到使它们四散在外。（以西结书34:21）
这论及利用虚假误导或迷惑人的牧人；“角”表示虚假的能力；“肩”表示他们所拥有的一切能力（1085节）。耶利米哀歌：
耶和华毁灭了，并不顾惜，使仇敌因胜过你而欢乐；祂高举你敌人的角。（耶利米哀歌2:17）
同一先知书：
摩押的角砍断了，摩押的膀臂折断了。（耶利米书48:25）
此处“角”表示强有力的虚假。
诗篇：
我对自夸的人说，不要夸耀；对邪恶的人说，不要举角；不要高举你们的角，不要硬着颈项说话。恶人一切的角，我都要砍断；惟有义人的角必被举起。（诗篇75:4-5，10）
“恶人的角”表示源于邪恶的虚假的能力，“义人的角”表示源于良善的真理的能力。
但以理书：
见第四兽可怕可惧，极其强壮，有铁牙；它吞吃嚼碎，所剩下的用脚践踏。它有十角。我正思考这些角，看哪，其中又长起另一只小角，先前的角中有三角在这角前连根被拔出。看哪，这角有眼，像人的眼，有口说大话。那时，因这角说大话的声音，我就观看；我愿知道第四兽的真情，头有十角和那另长起的一角，有三角倒在这角面前；这角有眼，有说大话的口。我观看，这角与圣徒争战，胜了他们，直到亘古常在者来给圣徒伸冤。他说，至于第四兽，它将是世上的第四国，与一切国大不相同，必吞吃全地，并且践踏嚼碎。至于那十角，就是从这国中必兴起的十王，在他们以后，又兴起一王，与先前的不同，他必制伏三王；他必说话抵挡至高者，必折磨圣徒；然后，审判者必坐堂。（但以理书7:7-8，11，19-26）
这在内义上论及教会的败坏状态。此处但以理所看到的事物，如兽，铁牙，有眼的角，说话的角，与圣徒争战、说话抵挡至高者的角，都表示教会里面虚假和异端邪说的状态。“角”表示强有力并盛行的虚假，这一点仅从以下事实明显看出来：“眼”，也就是理解力（2701节）被归给了它们；他们甚至说话抵挡至高者。“国”和“王”不是指王国和国王，而是指教导虚假的教义，这从它们在圣言中的含义可以看出来，即：“国”和“王”是指教导真理的教义，在反面意义上是指教导虚假的教义（参看1672，2015，2069，2547节）。
在但以理书的别处：
我见有双角的公绵羊站在河边，两角都高，这角高过那角，更高的是后长的。我见那公绵羊往西、往北、往南用角抵触，兽在他面前都站立不住，也没有能救护脱离他手的；但他任意而行，自高自大。我正思想的时候，看哪，山羊中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角。他来到那只双角公绵羊那里，以猛烈的怒气向他冲去，猛击他，折断他的两角；公绵羊在他面前没有力量站立。后来，山羊中的公山羊极其自高自大，正强盛的时候，他的大角折断了，在它的原处又长出四个角来。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，将些天象和星宿抛落在地，践踏它们。有双角的公绵羊，就是玛代和波斯王；那公山羊就是希腊王；取代那一角的四角就是从这民族兴起的四国。（但以理书 8:1-27）
这在内义上论及“公绵羊”所表示的属灵教会的状态（2830节）；经上描述了该教会的状态，它如何逐渐衰落并败坏。“山羊中的公山羊”是指那些拥有与仁分离之信，或与良善分离的真理，开始抬高自己反对良善，最终反对主的人。“公绵羊的角”是指属灵教会的真理，无论内在的还是外在的；“山羊中的公山羊的角”是指已经逐渐退化为虚假的真理；此处提到的“国”和“王”不是指王国和国王，而是指真理和虚假，如刚才所述，因为从本质上说，主的圣言并不论述世俗和尘世事物，而是论述属灵和属天事物。
启示录：
天上又现出异象来；看哪，有一条大红龙，七头十角，七头上戴着七个冠冕。他用他的尾巴拖拉着天上星辰的第三部分，把它们摔在地上。（启示录12:3-4）
又：
我看见一个兽从海中上来，有七头十角，在十角上戴着十个冠冕，七头上有亵渎的名号。又允许他与圣徒争战，并且胜过他们。然后，我又看见另有一个兽从地中上来，有两角如同羊羔。（启示录13:1-2，7，11）
又：
我就看见一个女人骑在朱红色的兽上，满了亵渎的名号；有七头十角；她是大巴比伦。那七头就是女人所坐的七座山，又是七位王；那十角就是十王。（启示录17:3，5，7，9，12-13）
显而易见，此处的“角”和但以理书中的一样，表示虚假的能力。
Potts(1905-1910) 2832
2832. By his horns. That this signifies with all power in regard to the truths of faith, is evident from the signification of "horns." "Horns" are mentioned in many places in the Word; and there signify the power of truth from good; and in the opposite sense the power of falsity from evil; here the meaning is that the spiritual who are signified by the "ram" are entangled in natural memory-knowledge with all their might in regard to truth, and hence that they are deprived of the power of perceiving truths. For the more anyone consults natural memory-knowledges, and sticks fast in them in his animus and mind in regard to the things which are truths of faith, the more does he lose the light of truth, and with the light, the life of truth. Everyone may know this from experience, if he attends and reflects, from those who say that they can believe nothing unless they comprehend that it is so by means of the things of sense, or of memory-knowledge. If you explore their quality, you will find that they believe nothing; and moreover that nothing seems to them more wise than to ascribe everything to nature. There are many also who say that they believe although they do not comprehend; when nevertheless, in secret with themselves, they reason equally as others do from the things of sense and memory-knowledge concerning the truths of faith, as to whether a thing is so. These either have a kind of persuasion breathed in from the love of self and the world, or they do not believe at all. Their quality is manifest from their life. Both classes are indeed in the Lord's spiritual church, but they are not of the church. They who are of the church are in a life of good, and have faith in truths; but the spiritual have faith in other truths besides those which have been impressed on them from infancy, and which they have afterwards confirmed to themselves from doctrine or from some other source. Such is the state of the spiritual, which state is here described by the "ram caught in the thicket by his horns" (see just above, n. 2831). [2] That a "horn" signifies the power of truth from good, is evident from the following passages. In David:
Thou art the glory of their strength, and in Thy good pleasure wilt Thou exalt our horn; for our shield belongeth unto Jehovah, and our king to the Holy One of Israel. My truth and My mercy shall be with him, and in My name shall his horn be exalted; I will set his hand also in the sea, and his right hand in the rivers (Ps. 89:17-18, 24-25);
where "our horn" and "his horn" manifestly denote the power of truth. The Lord's spiritual kingdom is there treated of; "our king belongs to the Holy One of Israel" denotes that Divine truth belongs to the Lord. (That a "king" is truth, and that the Lord's royalty is the Divine Truth, may be seen above, n. 1672, 1728, 2015, 2069); to "put his hand in the sea, and his right hand in the rivers" denotes that strength is in the memory-knowledges and the knowledges of truth. (That the "hand" and the "right hand" denote strength, see above, n. 878; and also that the "sea" and the "rivers" denote memory-knowledges and knowledges, n. 28, 2702.) In the same:
I will love Thee, O Jehovah, my strength; Jehovah is my rock, and my fortress, and my deliverer, my God, my strong rock in whom I trust, my shield, and the horn of my salvation (Ps. 18:1-2; 2 Sam. 22:2-3);
the "horn of salvation" denotes truth as to power; in this passage "strength," "rock," "fortress," "God," "strong rock," and "shield," are all significative of the power of truth. [3] In the same:
In Zion will I make a horn to bud unto David, I will prepare a lamp for Mine anointed; His enemies will I clothe with shame (Ps. 132:17-18);
where the Lord is treated of, who is "David" (n. 1888); a "horn" denotes the power of truth; a "lamp," the light of truth. In Samuel:
My heart hath exulted in Jehovah, my horn is exalted in Jehovah, my mouth is enlarged against mine enemies, because I have been glad in Thy salvation. Jehovah will give strength unto His king, and will exalt the horn of His anointed (1 Sam. 2:1, 10);
this is the prophecy of Hannah; the "horn" denotes the power of truth. [4] In Moses:
The firstling of his ox, honor is his, and his horns are the horns of the unicorn; with them shall he push the peoples all of them, to the ends of the earth (Deut. 33:17);
this is the prophecy of Moses concerning Joseph, where the "horns of the unicorn" denote the great power of truth, as is manifest also from its being said that he shall "push the peoples with them to the ends of the earth." So too in David:
My horn shalt Thou exalt like the unicorn's (Ps. 92:10). And in the same:
O Jehovah, save me from the mouth of the lion, and answer me from the horns of the unicorn (Ps. 22:21);
Divine truths, from their height, are called the "horns of unicorns;" hence the "horn" is so often said to be "exalted," for exaltation signifies power from the interior. (That what is internal is represented by what is high, may be seen above, n. 1735, 2148.) [5] In Jeremiah:
The Lord hath cut off in fierce anger all the horn of Israel, He hath drawn back His right hand from before the enemy (Lam. 2:3);
to "cut off all the horn of Israel" denotes to deprive of truth which has power, which is also to "draw back the right hand from before the enemy." In Ezekiel:
In that day will I make a horn to grow for the house of Israel, and I will give thee the opening of the mouth in the midst of them (Ezek. 29:21);
to "make the horn to grow for the house of Israel," denotes to multiply the truths of the spiritual church, which is "Israel;" the "opening of the mouth" denotes the confession of them. [6] In Habakkuk:
God will come from Teman, and the Holy One from Mount Paran; His honor covered the heavens, and the earth was full of His praise and His brightness shall be as the light He; had horns out of His hand, and there was the hiding of His strength (Hab. 3:3-4);
where the Lord is treated of; that "He had horns out of His hand, and there was the hiding of His strength," plainly denotes the power of truth; that "Mount Paran" is the Divine Spiritual or the Divine Truth of the Lord's Human, may be seen above (n. 2714), which also is the "brightness" and the "light." [7] The Divine Truth of the Lord's Human is thus described in John:
I saw and behold in the midst of the throne, and of the four animals, a Lamb standing as if slain, having seven horns, which are the seven spirits of God sent forth into all the earth (Rev. 5:6);
the "seven horns" denote holy or Divine truths. (That "seven" means holy, may be seen above, n. 716, 881.) The "seven spirits sent forth into all the earth," are the holy preachings of the same truths. [8] The "horns of the altars" signified nothing else than truth in which is power. Of these it is said in Moses:
Thou shalt make horns upon the four corners of the altar; out of it shall its horns be (Exod. 27:2; 38:2). So too upon the altar of incense, out of which were to be horns (Exod. 30:2; 37:25). (That the altar was a principal representative of the Lord and of His worship, may be seen above, n. 921.) The altar was a representative of His Divine Good; the horns were the representatives of His Divine Truth; that truth was from good was represented by the horns being out of it, or out of the altar. (That there is no other truth than that which is from good, may be seen above, n. 654, 1162, 1176, 1608, 2063, 2261, 2429.) It is manifest from this that "horns" in the genuine sense signify the power of truth which is from good. [9] That Aaron and his sons, when initiated in the ministry, took of the blood of the bullock, and put it upon the horns of the altar with the finger (Exod. 29:12; Lev. 8:15); and that Aaron made expiation upon the horns of the altar once in the year (Exod. 30:10); and that when a priest sinned, he offered a bullock, and put of the blood upon the horns of the altar of incense (Lev. 4:3, 7); also that when a prince sinned, he offered a burnt-offering, and the blood was sprinkled upon the horns of the altar of burnt-offering (Lev. 4:. 22, 25); and that it was the same when a soul sinned (verses 27, 30, 34, of the same chapter); as also when the altar was expiated (Lev. 16:18, 19)-all these things signified truths from good; for all sanctifications, inaugurations, and expiations were made by truths, because truths introduce to good (n. 2830). That the "horns of the altar" signified truths which are from good, may also be seen in John:
The sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God (Rev. 9:13);
the "horns of the golden altar" manifestly denote truths from good, for thence came the voice (that "gold" is good may be seen above, n. 113, 1551, 1552; and still more the "golden altar"). [10] In Amos:
In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, and the horns of the altar shall be cut off, and shall fall to the ground (Amos 3:14);
that the "horns of the altar were to be cut off," was because truth from good was no longer represented there; "Bethel" is the Divine Good, and is therefore called the "king's sanctuary," and the "house of the kingdom" (Amos 7:13). The kings being "anointed with oil from a horn" (1 Sam. 16:1, 13; 1 Kings 1:39) represented in like manner truth from good. (The "oil" was good, n. 886; but the "horn," truth; the "royalty" itself in the internal sense is such truth, n. 1728, 2015, in which is power.) [11] That a "horn" in the opposite sense signifies the power of falsity which is from evil, is evident from the following passages. In Amos:
Ye who rejoice in a thing of naught, who say, Have we not taken to us horns by our own strength? (Amos 6:13);
"horns" here denote the power of falsity. In Zechariah:
I lifted up mine eyes and saw, and behold four horns; and I said unto the angel that talked with me, What are these? And he said to me, These are the horns which have scattered Judah; Israel, and Jerusalem. And Jehovah showed me four smiths; and I said, What come these to do? And He said, saying, These are the horns which scattered Judah, so that no man doth lift up his head; and these are come to terrify them, to cast down the horns of the nations, which lifted up their horn against the land of Judah, to scatter it (Zech. 1:18-21);
the "horns" denote the power of falsity, which vastates the church. In Ezekiel:
Ye thrust with side and with shoulder, and push all the diseased with your horns, till ye have scattered them abroad (Ezek. 34:21);
here the shepherds who seduce by falsities are treated of; the "horns" denote the power of falsity; the "shoulder," all power (n. 1085). In Jeremiah:
Jehovah hath destroyed, and hath not pitied, and He hath caused the enemy to rejoice over thee; He hath exalted the horn of thine adversaries (Lam. 2:17). In the same:
The horn of Moab is cut off, and his arm is broken (Jer. 48:25);
"horn" here denotes powerful falsity. [12] In David:
I said to them that were glorying, Glory ye 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 lifted up (Ps. 75:4-5, 10);
the "horns of the wicked" denote the power of falsity from evil; the "horns of the righteous," the power of truth from good. [13] In Daniel:
A fourth beast was seen, terrible and powerful and strong exceedingly, and it had iron teeth; it devoured and brake in pieces, and stamped the residue with his feet, and it had ten horns. I considered the horns, and behold another little horn came up among them, and three of the first horns were rooted up before it; and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. I held then because of the voice of the great words which the horn spake; I desired certitude concerning the fourth beast, and concerning the ten horns that were on his head, and concerning the other which came up, and three fell before it; and concerning the same horn that had eyes, and a mouth speaking great things; I held, and the same horn made war with the saints. And he said, As for the fourth beast, it shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And as for the ten horns, out of this kingdom shall ten kings arise, and another shall arise after them, and he shall be diverse from the former ones, and he shall humble three kings; he shall speak words against the Most High, and shall wear out the saints; afterwards the judgment shall sit (Dan. 7:7-8, 11, 19-26). Here in the internal sense the perverted state of the church is treated of. The things which were here seen by Daniel, as the beast, the teeth of iron, the horn in which were eyes, and the horns that spoke, and those which made war with the saints, and that which spoke against the Most High, signify the state of falsity and of heresies within the church. That "horns" signify falsity powerful and prevailing, is evident from the mere fact that eyes are attributed to them, that is, understanding (n. 2701); and that they spoke, even against the Most High. By the "kingdoms" and "kings" are not signified kingdoms and kings, but doctrinal things of falsity; as may be seen from their signification in the Word as being doctrinal things of truth, and in the opposite sense of falsity (see n. 1672, 2015, 2069, 2547). [14] Again in Daniel:
A ram was seen by him standing before the river, which had two horns; and the horns were high, but one was higher than the other, and the higher came up last. I saw the ram pushing with his horn westward, and northward, and southward, so that no beasts could stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and magnified himself. As I was considering, behold a he-goat of the goats came from the west over the face of the whole earth; this he-goat had a horn between his two eyes; he came to the ram the lord of the horns, and ran upon him in the fury of his power, and smote him, and brake his two horns; and there was no power in the ram to stand before him. Afterwards the he-goat of the goats magnified himself exceedingly and when he was strong, his great horn was broken, and there came up four horns in place of it. Soon out of one of them went forth a little horn, and grew exceedingly toward the south, and toward the east, and toward beauty and it grew even to the army of the heavens, and some of the army and of the stars it cast down to the earth, and trampled upon them. The ram with the two horns, they are the kings of Media and Persia; the he-goat is the king of Greece; the four horns in place of one are four Kingdoms out of the nation (Dan. 8:1-27). Here in the spiritual sense the state of the spiritual church is treated of, which is the "ram" (n. 2830); and the state of that church is described, how it gradually declines and is perverted. The "he-goat of the goats" denotes those who are in faith separate from charity, or in truth separate from good, who begin to uplift themselves against good, and at length against the Lord. The "horns of the ram" are the truths of the spiritual church both internal and external; the "horns of the he-goat of the goats" are truths which have gradually degenerated into falsities; and by the "kingdoms" and "kings" here mentioned are not signified kingdoms and kings, but truths and falsities, as already said; for the Lord's Word in its essence does not treat of worldly and earthly, but of spiritual and heavenly things. [15] In John:
And there was seen another sign in heaven; and behold a great red dragon, having seven heads, and ten horns, and upon his heads seven diadems; his tail drew a third part of the stars of heaven, and cast them to the earth (Rev. 12:3, 4). And again:
I saw a beast coming up out of the sea, having seven heads and ten horns, and on his horns ten diadems, and upon his heads names of blasphemy. It was given unto him to make war with the saints, and to overcome them. And then I saw another beast coming up out of the earth, and he had two horns like a lamb (Rev. 13:1-2, 7, 11). Again in the same:
I saw a woman sitting upon a scarlet-colored beast, full of names of blasphemy; having seven heads and ten horns; it was the great Babylon. The seven heads are seven mountains, on which the woman sitteth; and they are seven kings; the ten horns are ten kings (Rev. 17:3, 5, 7, 9, 12-13). That by the "horns" here in like manner as in Daniel are signified the powers of falsity, is evident.
Elliott(1983-1999) 2832
2832. 'By its horns' means with all its power as regards the truths of faith. This is clear from the meaning of 'horns'. Horns are mentioned in various places in the Word, in which places they mean the power of truth which springs from good, and in the contrary sense the power of falsity which springs from evil. In this place the meaning is that those who are spiritual, meant by 'the ram', were entangled in natural knowledge with all their power as regards truth, and that as a consequence they were bereft of the power to perceive truths. For the more anyone relies on natural facts and keeps his mind (animus et mens) fixed on these where truths of faith are concerned, the more he loses the light of truth; and when he loses this light he loses the life of truth as well. Anyone may recognize this, if he stops to reflect, from his experience of people who say they are unable to believe anything unless they grasp that it is so through sensory evidence or through factual knowledge. If you probe into what they are really like you will discover that they believe nothing at all, and what is more that to them nothing seems wiser than to ascribe every single thing to natural forces. There are also many who say that they believe even though they do not apprehend. But secretly within themselves these reason no less than others from sensory evidence and factual knowledge regarding the truths of faith whether the thing is so. These either possess a kind of persuasive belief infused into them from self-love and love of the world, or else they do not have any belief at all. Their true nature is evident from their life. Both groups of people are indeed within the Lord's spiritual Church, yet they are not of the Church. They are of the Church however when the life of good is present in them and they have faith in truths. But spiritual people have faith in no other truths than those which have been impressed on them from early childhood and which after that they have confirmed for themselves from doctrine or some other source. Such is the state of those who are spiritual, a state which is described here by 'a ram caught in the thicket by its horns' - see immediately above in 2831.
[2] A horn means the power of truth that springs from good.
This is clear from the following places: In David,
You are the splendour of their strength, and in Your good pleasure You will exalt our horn. For our shield belongs to Jehovah, and our king to the Holy One of Israel. My truth and My mercy will be with him, and in My name his horn will be exalted. And I will set his hand on the sea, and his right hand on the rivers. Ps 89: 17, 18, 24, 25.
Here 'our horn' and 'his horn' plainly stand for the power of truth. The subject is the Lord's spiritual kingdom. 'Our king belongs to the Holy One of Israel' stands for the fact that Divine Truth is the Lord's 'a king' being truth, and the Lord's kingship Divine Truth, see 1672, 1728, 2015, 2069. 'Setting his hand on the sea, and his right hand on the rivers' stands for the fact that strength resides in knowledge and in cognitions of truth - 'hand' and 'right hand' being strength, 878, and 'sea' and 'river' knowledge and cognitions, 28, 2702. In the same author,
I will love You, O Jehovah, my strength. Jehovah is my rock (petra), and my fortress, and my deliverer, my God, my rock (rupee) in which I trust, a shield and the horn of salvation Ps 18: 1, 2; 2 Sam 22: 2, 3.
'The horn of salvation' stands for truth as regards its power, and here 'strength', 'rock' (petra), 'fortress', 'God', 'rock' (rupee), and 'shield' all mean spiritually the power of truth.
[3] In the same author,
In Zion I will make the horn of David to spring forth, I will make ready a lamp for My anointed. His enemies I will clothe with shame. Ps 132: 17, 18.
This refers to the Lord, who is 'David', 1888. 'Horn' stands for the power of truth, 'a lamp' for the light of truth. In Samuel,
My heart has exulted in Jehovah, my horn has exalted itself in Jehovah. My mouth has been enlarged against my enemies because I have rejoiced in Your salvation. Jehovah will give strength to His king, and will exalt the horn of His anointed. Sam. 2: 1, 10.
In this prophecy of Hannah 'horn' stands for the power of truth.
[4] In Moses,
The firstborn of his cattle has honour, and his horns are unicorn horns.a With them he will thrustb the peoples together to the ends of the earth. Deut 33: 17.
In this prophecy of Moses concerning Joseph 'unicorn horns' stands for the mighty power of truth, as is also evident from the statement that 'with them he will thrust the peoples to the ends of the earth'. Similarly in David,
You will exalt my horn like that of a unicorn. Ps 92: 10.
And in the same author,
O Jehovah, save me from the mouth of the lion, and from the unicorn hornsa answer me. Ps 22: 21.
Divine truths, on account of their height, are called 'unicorn horns'. It is for this reason that mention is made so many times of a horn being exalted, for exaltation means power derived from what is interior. As regards what is internal being expressed as that which is high, see 1735, 2148.
[5] In Jeremiah,
The Lord has cut down in fierce anger the whole horn of Israel, He has drawn back His right hand from before the enemy. Lam 2: 3.
'Cutting down the whole horn of Israel' stands for deprivation of truth which possesses power. This is also the meaning of 'drawing back the right hand from before the enemy'. In Ezekiel,
On that day I will make a horn grow up for the house of Israel, and I will give you an opening of the mouth in the midst of them. Ezek 29: 21.
'Making a horn grow up for the house of Israel' stands for multiplying the truths of the spiritual Church, meant by Israel, 'an opening of the mouth' for the confession of those truths.
[6] In Habakkuk,
God will come out of Teman, and the Holy One from Mount Paran. His fame has covered the heavens, and the earth has been filled with His praise. And His brightness will be as the light; He has horns going out of His hand, and there the hiding-place of His strength will be. Hab 3: 3, 4.
This refers to the Lord. 'Horns going out of His hand' and 'there the hiding-place of His strength will be', it is plain, stands for the power of truth. 'Mount Paran' is the Divine spiritual or Divine Truth of the Lord's Human - see 2714 - which is also 'the brightness' and 'the light'.
[7] The Divine Truth of the Lord's Human is described in John as follows,
I looked, and behold, in the midst of the throne and of the four living creatures, a Lamb standing as though it had been slain, having seven horns, which are the seven spirits of God sent out into all the earth. Rev 5: 6.
'Seven horns' stands for holy, or Divine, truths - 'seven' meaning that which is holy, see 716, 881. 'The seven spirits sent out into all the earth' are the holy proclaimings of those same truths.
[8] The horns of altars meant nothing other than truth which possessed power, being spoken of in Moses as follows,
You shall make horns on the four corners of the altar; its horns shall be of one piece with it. Exod 27: 2; 38: 2.
In a similar way the altar of incense was to have them on it; and it is said that the horns were to be of one piece with it, Exod 30: 2; 37: 25.For the altar was the chief representative of the Lord, and of worship of Him, see 921. 'The alter' was a representative of His Divine Good, 'the horns' representatives of His Divine Truth. The derivation of truth from good was represented by the horns being protrusions from it, that is, from the altar. For the consideration that no other truth exists except that which is derived from good, see 654, 1068,c 1162, 1176, 2063, 2261, 2417. From all this it is evident that 'horns' in the genuine sense means the power of truth that springs from good.
[9] Truths springing from good were meant in the following instances:
When Aaron and his sons were being admitted into their function, they were to take some of the blood of the young bull and place it with their finger on the horns of the altar. Exod 29: 12; Lev 8: 15.
Aaron was to make atonement once a year on the horns of the altar. Exod 30: 10.
When a priest sinned he was to offer a young bull, and to place some of the blood on the horns of the altar of incense. Lev 4: 3, 7.
Also, when a prince sinned he was to offer a burnt offering, and the blood was to be sprinkled over the horns of the altar of burnt offering. Lev 4: 22, 25.
The same had to be done if a persond sinned - Lev 4: 27, 30, 34 -and also when the altar was to be ritually cleansed. Lev 16: 18, 19.
Truths springing from good were meant, for all consecrations, inaugurations, and cleansings were effected by means of truths, because truths lead towards good, 2830. That 'the horns of the altar' meant truths springing from good may also be seen in John,
The sixth angel sounded, and I heard a voice from the four horns of the golden altar, which stood before God. Rev 9: 13.
'The horns of the golden altar' plainly stands for truths that spring from good, for it was from the horns that the voice came. 'Gold' means good, 113, 1551, 1552, and 'the golden altar' more especially so.
[10] In Amos,
On the day I visit Israel for his transgressions, 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 horns of the altar will be cut away' meant that in that place the representation of truth springing from good would remain no longer. 'Bethel' is Divine good, and is therefore called 'the king's sanctuary' and 'a house of the kingdom' in Amos 7: 13. The practice of anointing kings with oil from a horn, 1 Sam. 16: 1, 13; 1 Kings 1: 39, in a similar way represented truth springing from good - 'oil' being the good, 886, 'horn' however the truth; the kingly office itself in the internal sense means truth such as this, 1782, 2015, which possesses power.
[11] A horn in the contrary sense means the power of falsity that springs from evil
This is clear from the following places: In Amos,
O you who rejoice in a thing of nought, saying, Have we not by our own strength acquired horns for ourselves? Amos 6. 13.
'Home' here stands for the power of falsity. In Zechariah,
I lifted up my eyes and saw, and behold, four horns! And I said to the angel who talked to me, What are these? And he said to me, These are the horns which have scattered Judah, Israel, and Jerusalem. And Jehovah showed me four smiths, and I said, What are these coming to do? And He said, These are the horns which have scattered Judah so that no man raised his head, and these have come to terrify, to cast down the horns of the nations lifting up their horn against the land of Judah to scatter it. Zech. 1: 18-21.
'Horns' stands for the power of falsity that lays waste the Church. 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.
This refers to shepherds who mislead by means of falsities. 'Horns' stands for the power of falsity, 'shoulder' for all the power they had, 1085. In Jeremiah,
Jehovah has destroyed and not spared; and He has caused the enemy to rejoice over you. He has exalted the horn of your foes. Lam. 2: 17.
In the same prophet,
The horn of Moab has been cut off and his arm broken. Jer. 48: 25.
'Horn' here stands for powerful falsity.
[12] In David,
I said to the boastful, Do not boast; and to the wicked, Do not lift up the horn, do not lift up your horn on high, do not speak with a stiff neck. All the horns of the wicked I will cut away; the horns of the righteous will be exalted. Ps. 75: 4, 5, 10.
'The horns of the wicked' stands for the power of falsity that springs from evil, 'the horns of the righteous' for the power of truth that springs from good.
[13] In Daniel,
A fourth beast appeared, terrible and dreadful, exceedingly strong, which had iron teeth. It devoured, and broke in pieces, and trampled on the residue with its feet. It had ten horns. I was considering the horns, and behold, another little horn came up among them and three of the first horns were plucked up from before it. And behold, there were eyes in this horn like the eyes of a man (homo), and a mouth speaking great things. I looked then because of the sound of the great words that the horn was speaking. I desired to know the truth about the fourth beast, and about the ten horns that were on its head, and about the other one that came up, and before which three of them fell, and about the same horn which had eyes, and a mouth speaking great things. As I looked this same horn made war with the saints, and prevailed over them until the Ancient of Days came and judgement was given to the saints. And he said, As for the fourth beast, it will be a fourth kingdom on the earth, which will be different from all the kingdoms and will devour the whole earth, and trample it down, and break it in pieces. As for the ten horns, out of that same kingdom ten kings will arise, and another will arise after them, who will be different from the previous ones, and he will put down three kings. He will speak words against the Most High, and wear out the saints. After this the judgement will sit. Dan. 7: 7, 8, 11, 19-26.
This refers in the internal sense to the perverted state of the Church. The things mentioned here which Daniel saw- such as the beast, the iron teeth, the horn with eyes in it, and the horns that spoke; also the war these made with the saints, and [the king] speaking against the Most High - mean a state of falsity and of heresies inside the Church. For 'horns' means powerful and prevalent falsity, as may be seen merely from the consideration that 'eyes' - that is, the power of understanding, 2701- are attributed to them, and that they spoke even against the Most High. By 'kingdoms' and 'kings' are not meant kingdoms and kings but doctrines that teach what is false, as may be seen from the meaning of them in the Word as doctrines teaching what is true, and in the contrary sense doctrines teaching what is false, see 1672, 2015, 2069, 2547.
[14] Elsewhere in Daniel when he saw a ram standing before the river, which had two horns, horns however which were high, yet one higher than the other, though the higher one had come up last,
I saw the ram buttinge towards the west, and towards the north, and towards the south, so that no wild beast could stand before him, nor was there anyone to deliver out of his hand; therefore he did as he pleased and magnified himself. As I was considering, behold, a he-goat came from the west across the surface of the whole earth. This he-goat had a horn between his two eyes. He came to the two-horned ramf and ran at him in the fury of his might. He struck him and broke his two horns, and there was no strength in the ram to stand before him. After that the he-goat magnified himself exceedingly, but when he was strong, the great horn was broken, and there came up four horns in its place. Shortly after, out of one of them there came forth a little horn, and it grew exceedingly towards the south, and towards the east, and towards the glorious [land]. And it grew even towards the host of heaven, and cast down to earth some of the host, and of the stars, and trampled on them. The ram with the two horns is the kings of Media and Persia, the he-goat the king of Greece. The four horns in place of the one are four kingdoms from that nation. Dan. 8: 1-end.
This refers in the internal sense to the state of the spiritual Church, meant by 'the ram', 2830; it describes how the state of that Church gradually deteriorated and was perverted. 'The he-goat' is those who have faith separated from charity, or truth separated from good, who start to raise themselves up against what is good and at length against the Lord. 'The horns of the ram' are the truths, internal and external, of the spiritual Church, 'the horns of the he-goat' truths which degenerate gradually into falsities. By 'kingdoms' and 'kings' here are not meant kingdoms and kings but truths and falsities, as stated just above. For essentially the Word of the Lord does not have to do with worldly and earthly matters but with spiritual and celestial.
[15] In John,
Another sign appeared in heaven, for behold, a great fiery-red dragon having seven heads, and ten horns, and on his heads seven jewels. With his tail he drew a third part of the stars of heaven and cast them down to the earth. Rev. 12: 3, 4.
And elsewhere in the same book,
I saw a beast coming up out of the sea, which had seven heads, and ten horns, and on its horns ten jewels, and on its heads a blasphemous name. It was allowed to make war on the saints and to conquer them. Then I saw another beast coming up out of the earth, which had two horns like a lamb. Rev. 13: 1, 2, 7, 11.
Yet again in the same book,
I saw a woman sitting on a scarlet beast, full of blasphemous names. It had seven heads and ten horns. She was Babylon the great. The seven heads are seven mountains on which the woman is seated, and they are seven kings. The ten horns are ten kings. Rev. 17: 3, 5, 7, 9, 10, 12, 13.
Here as in Daniel 'horns' clearly means the powers of falsity.
Latin(1748-1756) 2832
2832. `Cornibus suis': quod significet omni potentia quoad vera fidei, constat a significatione `cornuum'; cornua in Verbo passim memorantur, et ibi significant potentiam veri quod ex bono, et in opposito sensu potentiam falsi quod ex malo; hic loci, quod spirituales qui per `arietem' significantur, implicati sint scientifico naturali omni potentia quoad verum, et inde quod deprivati potentia percipiendi vera; quo plus enim aliquis scientifica naturalia consulit, et illis animo et mente inhaeret, quoad illa quae sunt vera fidei, eo magis lucem veri amittit, et cum lucem, etiam vitam veri; quisque hoc ab experientia scire potest, si attendat et reflectat, ex illis qui dicunt se nihil credere posse nisi per sensualia vel per scientifica capiant quod ita sit; si exploraveris illos quales sunt, comperies quod ne hilum credant, et praeterea quod illis nihil sapientius videatur quam naturae omnia et singula tribuere; sunt etiam plures qui dicunt se credere tametsi non capiunt, {1}et tamen usque in occulto apud se aeque ac alii ex sensualibus et scientificis ratiocinantur de veris fidei num ita sit; hi vel persuasivum quoddam habent insufflatum ex amore sui et mundi, vel prorsus non credunt; quales sunt, patet a vita eorum; illi et hi quidem sunt in Ecclesia spirituali Domini, sed non ab Ecclesia; qui ab Ecclesia, in vita boni sunt et fidem veris habent; sed spirituales {2}non aliis veris quam quae impressa sibi habent ab infantia et confirmata dein sibi ex doctrina vel aliunde; talis status est spiritualium, qui statas hic descriptus est per `arietem detentum in perplexo cornibus suis,' videatur mox supra n. 2831 {3}. [2] Quod cornu significet potentiam veri quod ex bono, constat ab his locis: apud Davidem, Decus roboris eorum Tu, et in beneplacito Tuo exaltabis cornu nostrum, quia {4}Jehovae scutum nostrum, et Sancto Israelis rex noster.... Veritas Mea et misericordia Mea cum ipso, et in nomine Meo exaltabit cornu ipsius, et ponam in mari manum ipsius, et in fluviis dextram ipsius, Ps. lxxxix 18, 19, 25 [26] [A.V. 17, 18, 24, 25];ubi `cornu nostrum' et `cornu ipsius' manifeste pro potentia veri; agitur ibi de regno spirituali Domini; `Sancto Israelis rex noster' pro quod Domino Divinum verum; quod `rex' sit verum, et regium Domini sit Divinum Verum, videatur n. 1672, 1728, 2015, 2069; `ponere in mari manum et in fluviis dextram' pro quod robur in scientiis et cognitionibus veri; quod `manus' et `dextra' sit robur, n. 878, et quod {5}`mare et fluvii' sint scientiae et cognitiones, n. 28, 2702: apud eundem, Amabo Te, Jehovah, robur meum, Jehovah petra mea, et propugnaculum meum, et ereptor meus, Deus meus, rupes mea in qua confido, scutum, et cornu salutis, Ps. xviii 2, 3 [A.V. 1, 2]; 2 Sam. xxii 2, 3;
`cornu salutis' pro vero quoad potentiam, ibi `robur, petra, propugnaculum, Deus, rupes, scutum' sunt omnia significativa potentiae veri: [3] apud eundem, In Zione germinare faciam cornu Davidi, disponam lucernam uncto Meo; hostes illius induam pudore, Ps. cxxxii, 17, [18];
ubi {6}de Domino, Qui est `David,' n. 1888; `cornu' pro potentia veri; `lucerna' pro luce veri: apud Samuelem, Exsultavit cor meum in Jehovah, exaltavit se cornu meum in Jehovah, dilatatum est os meum contra hostes meos, quia laetata sum in salute Tua:... Jehovah dabit robur regi Suo, et exaltabit cornu uncti Sui, I Sam. ii 1, 10;
propheticum Hannae; `cornu' pro potentia veri: [4] apud Mosen, Primogenitus bovis ejus honor illi, et `cornua monocerotis' cornua ejus, illis populos cornuferiet una, ad fines terrae, Deut. xxxiii 17;
propheticum {7}Mosis de Josepho, ubi `cornua monocerotis' pro magna potentia veri, ut patet quoque ex eo quod `illis populos feriet ad fines terrae': similiter apud Davidem, Exaltabis, sicut monocerotis, cornu meum, Ps. xcii II [A.V. 10]:
et apud eundem, Jehovah, salva me ex ore leonis, et ex cornibus monocerotis responde mihi, Ps. xxii 22 [A.V. 21];
vera Divina ex altitudine `cornua monocerotum' dicta sunt; inde exaltari cornu toties dicitur, exaltatio enim significat potentiam ex interiore; quod internum exprimatur per `altum,' videatur n. 1735, 2148: [5] apud Jeremiam, Dominus abscidit in excandescentia omne cornu Israelis, reduxit retro dextram Ejus a coram hoste, Thren. ii 3;
`abscindere omne cornu Israelis' pro deprivare vero cui potentia, quod etiam est `reducere dextram a coram hoste': apud Ezechielem, In die illo crescere faciam cornu domui Israelis, et tibi dabo apertionem oris in medio eorum, xxix 21;
`crescere facere cornu domui Israelis' pro multiplicare vera Ecclesiae spiritualis quae est `Israel,' `apertio oris' pro confessione eorum: [6] apud Habakkuk, Deus e Temane veniet, et Sanctus de monte Paran, texit caelos honor Ipsius, et laude Ipsius impleta est terra, et splendor sicut lux erit; cornua e manu Ipsius Ipsi, et ibi occultatio roboris Ipsius, iii [3], 4;
ubi de Domino, `cornua e manu Ipsius Ipsi,' et `ibi occultatio robori Ipsius' manifeste pro potentia veri; `mons Paran' quod sit Divinum Spirituale sive Divinum Verum Humani Domini, videatur n. 2714, quod etiam est `splendor et lux': [7] Divinum Verum Humani Domini apud Johannem ita describitur, Vidi, cum ecce in medio throni, et quatuor animalium, Agnus stans tanquam mactatus, habens cornua septem, qui sunt septem Dei spiritus emissi in omnem terram, Apoc. v 6;
`cornua septem' pro veris sanctis seu Divinis; quod `septem' sin sancta, videatur n. 716, 881; `septem spiritus emissi in omnem terram' sunt sanctae praedicationes eorundem verorum. [8] `Cornua altarium nec aliud quam verum cui potentia, significabant, de quibus ita apud Mosen, Facies cornua super quatuor angulis altaris, ex illo erunt cornua ejus, Exod. xxvii 2; xxxviii 2:
similiter Super altari suffimenti, et quod ex illo cornua essent, Exod xxx 2; xxxvii 25;
quod `altare' esset principale repraesentativum Domini, et cultus Ipsius, videatur n. 921; `altare' erat repraesentativum Divini Boni Ipsius, `cornua' erant repraesentativa Divini Veri Ipsius; quod ex bono esset verum, repraesentabatur per quod cornua essent ex illo seu ex altari; quod non aliud verum sit quam quod ex bono, videatur n. 654, {8}1608, 1162, 1176, 2063, 2261, {9}2417; {10}inde patet quod `cornua' in genuino sensu significent potentiam veri quod ex bono. [9] Quod Aharon et filii ejus cum initiarentur ministerio, acciperent de sanguine juvenci, Et darent super cornua altaris digito, Exod. xxix 12; Lev. viii 15;
Et quod Aharon expiaret super cornibus altaris semel in anno, Exod. xxx 10;
Et quod sacerdos cum peccaret, offerret juvencum,... et daret de sanguine super cornua altaris suffimenti, Lev. iv 3, 7:
Tum quod princeps cum peccaret, offerret holocaustum, et sanguis spargeretur super cornua altaris holocausti, Lev. iv 22, 25:
Pariter si anima peccaret, ibid. vers. 27, 30, 34; ut et cum altare expiaretur, Lev. xvi 18, 19;
significabant vera ex bono; omnes enim sanctificationes, inaugurationes et expiationes fiebant per vera, quia vera introducunt ad bonum, n. 2830; quod `cornua altaris' significaverint vera quae ex bono, constare etiam potest apud Johannem, Sextus angelus clanxit, tunc audivi vocem unam ex quatuor cornibus altaris aurei, quod coram Deo, Apoc. ix 13;
cornua altaris aurei' manifeste pro veris ex bono, nam inde vox;
quod `aurum' sit bonum, n. 113, 1551, 1552, magis adhuc `altare aureum': [10] apud Amos, In die visitavero praevaricationes Israelis super illum, visitabo super altaria Bethelis, et exscindentur cornua altaris, et cadent in terram, iii 14;
`cornua altaris quod exscindentur' erat quod ibi non repraesentaretur amplius verum ex bono; `Bethel' est bonum Divinum, vocatur ideo `sanctuarium regis,' et `domus regni,' Amos vii 13. Quod reges ungerentur oleo ex cornu, I Sam. xvi 2, 13; I Reg. i 39, repraesentabat similiter ex bono verum; `oleum' erat bonum n. 886, `cornu' autem verum, ipsum regium in sensu interno est tale verum, n. 1728, 2015, {11}cui potentia. [11] Quod cornu in opposito sensu significet potentiam falsi quod ex malo, constat a sequentibus locis; apud Amos, O laetantes ad non quicquam, dicentes, Annon in robore nostro accepimus nobis cornua? vi 13;
`cornua' ibi pro potentia falsi: apud Zachariam, Sustuli oculos meos, et vidi, et ecce quatuor cornua, et dixi ad angelum loquentem in me, Quid haec? et dixit ad me, Haec cornua quae disperserunt Jehudam, Israelem et Hierosolymam; et ostendit mihi Jehovah quatuor fabros, et dixi, Quid hi venientes ad faciendum? et dixit dicendo, Haec cornua quae disperserunt Jehudam, adeo ut vir non tollat caput suum, et venerunt hi ad terrendum, ad dejiciendum cornua gentium, attollentium cornu ad terram Jehudae, ad dispergendum eam, ii 1-4 [A.V. i 18-21];
`cornua' pro potentia falsi {12}quod vastat Ecclesiam: apud Ezechielem, Latere et humero impellitis, et cornibus vestris feritis omnes infirmas, usque dum disperseritis eas foras, xxxiv 21:
ibi de pastoribus, qui per falsa seducunt, `cornua' pro potentia falsi: `humerus' pro omni potentia, n. 1085: apud Jeremiam, Jehovah destruxit, et non pepercit, et laetificavit super te hostem, exaltavit cornu inimicorum tuorum, Thren. ii 17:
apud eundem, Excisum est cornu Moabi, et brachium ejus confractum est, Jer. xlviii 25;
`cornu' ibi pro potente falso: [12] apud Davidem, Dixi gloriantibus, Ne gloriemini; et impiis, Ne attollatis cornu, ne attollatis in altum cornu vestrum, ne loquamini collo duro,...omnia cornua impiorum exscindam, exaltabuntur cornua justi, Ps. lxxv 5, 6, 11 [A.V. 4, 5, 10];
`cornua impiorum' pro potentia falsi ex malo, `cornua justi' pro potentia veri ex bono: [13] apud Danielem, Vsa bestia quarta, terribilis et formidabilis, robusta valde, cui dentes ferri, comedit et contrivit, et reliquum pedibus conculcavit;...erant decem cornua illi: attendens fui ad cornua. et ecce cornu aliud parvum ascendit inter ea, et tria de cornibus prioribus eradicata sunt a coram eo, et ecce oculi sicut oculi hominis in cornu hoc, et os loquens magna:...videns fui tunc propter vocem verborum magnorum, quae cornu loquens.... Cupivi certitudinem de bestia quarta,...et de cornibus decem quae in capite ejus, et de alio quod ascendit, et caderent a coram eo tria: et de cornu eodem, quod oculi ei, et os loquens magna:... videns fui, quod cornu idem faceret bellum cum sanctis; et praevaleret eis, usque dum venit Antiquus dierum et judicatum datum sanctis; et dixit, quod ad bestiam quartam, regnum quartum erit in terra, quod diversum erit ab omnibus regnis, et comedet omnem terram, et conculcabit eam, et conteret eam; quod at cornua decem, ex eodem regno decem reges surgent, et alius surget post eos, qui diversus erit a prioribus, et tres reges humiliabit, verba contra Altissimum loquetur, et sanctos atteret, ...post judicium sedebit, vii 7, 8, 11, 19-25 [26];
agitur ibi in sensu interno de statu Ecclesiae perverso; quae ibi visa sunt Danieli, ut `bestia, dentes ferri, cornu in quo oculi, et cornua loquentia,' et quae `bellum facerent cum sanctis,' et quod `loqueretur contra Altissimum' significant statum falsi et haeresium intra Ecclesiam quod `cornua' falsum potens et praevalens significent, constare potes solum ex eo quod eis tribuantur `oculi', hoc est, intellectuale, n. 2701 et quod {13}`locuta etiam contra Altissimum'; per `regna et reges' non {14}significantur regna et reges, sed doctrinalia falsi, ut constare potest ab eorum significatione in Verbo, quod sint doctrinalia veri, et in opposito sensu doctrinalia falsi, videatur n. 1672, 2015, 2069, 2547: [14] alibi apud Danielem, Visus ei aries stans ante flumen, cui duo cornua, cornua autem alta, unum tamen altum prae altero, sed altum ascenderat posterius; vidi arietem cornu ferientem versus occidentem, et versus septentrionem, et versus meridiem, ita ut omnes ferae non consisterent coram eo, nec liberans e manu ejus, unde fecit secundum placitum, et magnum se faciebat. Cum essem attentus, ecce hircus caprarum venit ab occidente super facies omnis terrae;...huic hirco cornu inter duos oculos, venit ad arietem dominum cornuum,...et cucurrit ad eum furore roboris sui,...percussit eum, et fregit duo cornua ejus, nec erant vires in ariete consistendi coram eo:...postea hircus caprarum magnum se fecit valde, sed cum invaluit, fractum est cornu magnum, et ascenderunt quatuor cornua loco ejus mox ex uno de illis exivit cornu unum de exiguo, et crevit valde versus meridiem, et versus ortum, et versus decus, et crevit ad exercitum caelorum, et dejecit in terram de exercitu, et de stellis, et conculcavit eas.... Aries cum duobus cornibus sunt reges Mediae et Persiae, hircus rex Graeciae,...quatuor cornua loco unius, sunt quatuor regna ex gente, viii I-fin. ibi agitur in sensu interno de statu Ecclesiae spiritualis quae est `aries,' n. 2830, et describitur status illius ecclesiae, quomodo successive declinat et pervertitur; `hircus caprarum' sunt illi qui in fide separata a charitate, seu in vero separato a bono, sunt qui incipiunt se efferre contra bonum, tandem contra Dominum; `cornua arietis' sunt vera Ecclesiae spiritualis interna et externa; `cornua hirci caprarum' sunt vera, quae degenerantur successive in falsa; per `regna et reges' ibi nec significantur regna et reges, sed vera et falsa, ut modo dictum; Verbum enim Domini in sua essentia non agit de mundanis et terrestribus, sed de spiritualibus et caelestibus: [15] apud Johannem, Visum est aliud signum in caelo, ecce enim draco magnus rufus, habens capita septem, et cornua decem, et super capitibus diademata septem, cauda ejus traxit tertiam partem stellarum caeli, et projecit eas in terram, Apoc. xii 3, 4:
et alibi, Vidi ex mari bestiam ascendentem, quae habebat capita septem, et cornua decem, et super cornibus suis decem diademata, super capitibus suis nomen blasphemiae;...datum est illi bellum facere cum sanctis, et vincere eos.... Deinde vidi aliam bestiam ascendentem e terra, quae habebat cornua duo similia agno, Apoc. xiii 1, 2, 7, 11:
iterum apud eundem, Vidi mulierem sedentem super bestia coccinea plenam nominibus blasphemiae, et habebat capita septem, et cornua decem;... erat Babylon magna;...septem capita sunt montes septem, ubi mulier sedet super illis, et reges septem sunt;...decem cornua decem reges sunt, Apoc. xvii 3, 5, 7, 9, [10], 12, 13; quod hic per `cornua,' similiter ac apud Danielem, significentur potentiae falsi, constare potest. @1 sed usque credere eorum est persuasivum insufflatum ex ambitu honoris, aut ex cupiditate lucri, tales etiam apud se in occulto aeque ac alii ex sensualibus et scientificis ratiocinantur de veris fidei num ita sit, et partim persuasivum suum sic confirmant, et partim non credunt, et quod non credant, patet a vita, illi et hi quidem sunt in Ecclesia Domini spirituali, sed non ab Ecclesia, qui ab Ecclesia sunt, in vita boni sunt, et fidem veris habent, sed non aliis veris, quam quae impressa sibi habent ab infantia, et confirmata sibi ex doctrina aut aliunde, non aliunde scientes num vera sint, et hoc quoque ex causa, quia usque implicati sunt scientifico naturali et sic deprivati potentia percipiendi num verum sit, hoc illi ignorant, fortasse etiam ideo negant, talis status est spiritualium, qui status hic descriptus est per arietem detentum in perplexo cornibus suis, inde est, quod spiritualibus sit obscurum respective, n. 1043, 2708 pr. 2715, 2718, et quod spirituales absque adventu Domini in mundum, non salvari potuerint, n. 2661, 2716, et quod obscurum illorum illuminetur a Divino Humano Domini, n. 2716.$ @2 tum I$ @3 end of variant reading, as in note I$ @4 Jehovah I$ @5 mare scientiae et fluvii cognitiones$ @6 i etiam$ @7 Israelis AI$ @8 Probably 1068.$ @9 2419 AI, 2429 T$ @10 A has this clause in different form after ref. to n. 1728, 2015 below. See p. 69, l. 21.$ @11 ex his nunc patet, quid cornu in genuino sensu, quod nempe verum ex bono, illi vero inest potentia Divina.$ @12 quae vastavit$ @13 loquantur$ @14 i ibi$