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Jeremiah 48

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1 Pri Moab:Tiele diras la Eternulo Cebaot, Dio de Izrael:Ve al Nebo! cxar gxi estas ruinigita; hontigita kaj venkoprenita estas Kirjataim; hontigita kaj tremigita estas la fortikajxo.

2 Jam ne ekzistas la gloro de Moab; en HXesxbon oni intencas kontraux gxi malbonon, dirante:Ni iru, kaj ni ekstermu gxin, ke gxi ne plu estu popolo. Ankaux vi, ho Madmen, eksilentu; vin persekutos glavo.

3 Kriadon oni auxdas de HXoronaim, tie estas ruinigado kaj granda malfelicxo.

4 Disbatita estas Moab; gxiaj infanoj lauxte krias.

5 Kiuj supreniras al Luhxit, tiuj iras kun plorado; cxe la malsuprenirado de HXoronaim la malamikoj auxdas kriadon de malfelicxo.

6 Forkuru, savu vian vivon, kaj estu kiel seknudigxinta arbo en la dezerto.

7 CXar vi fidis viajn faritajxojn kaj viajn trezorojn, vi ankaux estos venkoprenita; kaj Kemosx iros en kaptitecon kune kun siaj pastroj kaj eminentuloj.

8 Venos ruiniganto en cxiun urbon, neniu urbo savigxos; pereos la valo kaj dezertigxos la ebenajxo, kiel diris la Eternulo.

9 Donu flugilojn al Moab, cxar li devas forflugi; liaj urboj dezertigxos tiel, ke neniu en ili logxos.

10 Malbenita estu tiu, kiu plenumas malgxuste la faron de la Eternulo, kaj malbenita estu tiu, kiu detenas sian glavon de sango.

11 De sia juneco Moab havis trankvilecon kaj ripozadis sur sia fecxo, li ne estis transversxata el unu vazo en alian, kaj en kaptitecon li ne iris; tial lia gusto restis en li kaj lia odoro ne sxangxigxis.

12 Tial jen venos tempo, diras la Eternulo, kiam Mi sendos al li versxistojn, kaj ili versxos lin, malplenigos liajn vazojn, kaj disrompos liajn krucxojn.

13 Kaj Moab estos hontigita pro Kemosx, kiel la domo de Izrael estis hontigita pro Bet-El, kiun ili fidis.

14 Kiel vi povas diri:Ni estas herooj kaj kapabluloj por la milito?

15 Ruinigita estas Moab, liaj urboj falis, kaj liaj plej bravaj junuloj iris al bucxo, diras al Regxo, kies nomo estas Eternulo Cebaot.

16 Baldaux venos pereo al Moab, kaj lia malfelicxo tre rapidas.

17 Bedauxru lin cxiuj liaj cxirkauxantoj, kaj cxiuj, kiuj konas lian nomon, diru:Kiele disrompigxis la forta vergo, la belega bastono!

18 Iru malsupren de via majesto, sidu en senakva loko, ho logxantino, filino de Dibon; cxar la ruiniganto de Moab elpasxis kontraux vin kaj detruis viajn fortikajxojn.

19 Staru cxe la vojo kaj rigardu, ho logxantino de Aroer; demandu la forkuranton kaj la forsavigxanton, kaj diru:Kio farigxis?

20 Hontigita estas Moab, cxar li estas frapita; ploru kaj kriu, sciigu en Arnon, ke Moab estas ruinigita.

21 Jugxo venis kontraux la lando de la ebenajxo, kontraux HXolon, Jahac, kaj Mefaat,

22 kontraux Dibon, Nebo, kaj Bet-Diblataim,

23 kontraux Kirjataim, Bet-Gamul, kaj Bet-Meon,

24 kontraux Keriot kaj Bocra, kaj kontraux cxiuj urboj de la lando de Moab, la malproksimaj kaj la proksimaj.

25 Dehakita estas la korno de Moab, kaj lia brako estas rompita, diras la Eternulo.

26 Ebriigu lin, cxar li levigxis kontraux la Eternulo; Moab plauxdos en sia vomajxo, kaj li mem estos objekto de mokado.

27 CXu vi ne mokis Izraelon? cxu oni trovis lin inter sxtelistoj, ke cxiufoje, kiam vi parolas pri li, vi balancas la kapon?

28 Forlasu la urbojn kaj eklogxu sur roko, ho logxantoj de Moab, kaj farigxu kiel kolomboj, kiuj nestas en truoj de kavernoj.

29 Ni auxdis pri la fiereco de Moab, granda fiereco, pri lia malmodesteco, fiereco, aroganteco, kaj pri la malhumileco de lia koro.

30 Mi konas, diras la Eternulo, lian koleremecon, la nesincerecon de liaj vortoj kaj la nesincerecon de liaj agoj.

31 Tial Mi devas plori pri Moab, gxemi pri cxiuj Moabidoj, priplori la logxantojn de Kir-HXeres.

32 Per pli ol la plorado de Jazer Mi ploros pri vi, ho vinbergxardeno de Sibma; viaj brancxoj etendigxis trans la maron, atingis la maron de Jazer; rabisto atakis viajn somerajn fruktojn kaj vian rikolton.

33 Forigxis gxojo kaj gajeco de la fruktodona kampo kaj de la lando de Moab; Mi malaperigis vinon en la vinpremejoj, oni ne premos tie kun gxojo vinon, triumfaj kantoj ne plu sonos.

34 Pro la kriado, kiu auxdigxas de HXesxbon gxis Eleale kaj gxis Jahac, ili lauxte ekploris de Coar gxis HXoronaim kaj gxis la tria Eglat; cxar ankaux la akvo de Nimrim sekmalaperis.

35 Mi ekstermos cxe Moab, diras la Eternulo, cxiun, kiu supreniras sur altajxon kaj incensas al siaj dioj.

36 Tial Mia koro gxemas pri Moab kiel fluto, kaj pri la logxantoj de Kir- HXeres Mia koro gxemas kiel fluto; cxar la abundajxo, kiun ili akiris, pereis.

37 CXar cxiu kapo kalvigxis, kaj cxiu barbo estas fortondita, sur cxiuj manoj estas trancxoj, kaj sur la lumboj estas sakajxo.

38 Sur cxiuj tegmentoj de Moab kaj sur liaj stratoj cxie estas plorado; cxar Mi disrompis Moabon kiel senvaloran vazon, diras la Eternulo.

39 Kiele disbatita li estas, kiele ili ploregas! kiele Moab turnis sian nukon, estas hontigita, kaj Moab farigxis objekto de mokado kaj de teruro por cxiuj siaj cxirkauxantoj!

40 CXar tiele diras la Eternulo:Jen li alflugos kiel aglo kaj etendos siajn flugilojn super Moab.

41 Prenita estas Keriot, kaj la fortikigitaj urboj estas kaptitaj; kaj la koro de la herooj de Moab en tiu tago estos kiel la koro de virino dum la doloroj de naskado.

42 Kaj Moab estos ekstermita, ke li ne plu estos popolo, cxar li levigxis kontraux la Eternulo.

43 Teruro, kavo, kaj kaptilo trafos vin, ho logxanto de Moab, diras la Eternulo.

44 Kiu forkuros de la teruro, tiu falos en la kavon; kaj kiu eliros el la kavo, tiu trafos en kaptilon; cxar Mi venigos sur lin, sur Moabon, la jaron de lia puno, diras la Eternulo.

45 Sub la ombro de HXesxbon starigxos tiuj, kiuj forkuros de la forto; sed fajro eliros el HXesxbon kaj flamo el la mezo de Sihxon, kaj gxi mangxegos la flankon de Moab kaj la verton de la filoj malkvietaj.

46 Ve al vi, ho Moab! pereis la popolo de Kemosx; cxar viaj filoj estas prenitaj en kaptitecon kaj viaj filinoj estas forkondukitaj.

47 Sed en la tempo estonta Mi revenigos la kaptitojn de Moab, diras la Eternulo. GXis cxi tie estas la verdikto pri Moab.

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 2468

The Inner Meaning of the Prophets and Psalms 114


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 375, 583, 1589, 1825, 2240, 2418, 2608, ...

Apocalypse Revealed 47, 166, 194, 204, 270, 316, 485, ...

The Lord 4, 39, 53

Sacred Scripture 35, 103

Heaven and Hell 365

True Christianity 93, 158, 265, 683


References from Swedenborg's unpublished works:

Apocalypse Explained 195, 223, 235, 316, 376, 411, 417, ...

Coronis (An Appendix to True Christian Religion) 56

De Verbo (The Word) 10, 15, 25

Marriage 93

Scriptural Confirmations 4, 51

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Word/Phrase Explanations

Moab
'Moab,' in a positive sense, signifies people who are in natural good, and allow themselves to be easily seduced, but in an opposite sense, it...

Eternulo
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...

Dio
The Lord is love itself, expressed in the form of wisdom itself. Love, then, is His essence, His inmost. Wisdom - the loving understanding of...

ni
Angels do give us guidance, but they are mere helpers; the Lord alone governs us, through angels and spirits. Since angels have their assisting role,...

glavo
A 'sword,' in the Word, signifies the truth of faith combating and the vastation of truth. In an opposite sense, it signifies falsity combating and...

dezerto
'Wilderness' signifies something with little life in it, as described in the internal sense in Luke 1:80 'Wilderness' signifies somewhere there is no good because...

pastroj
Priests' represent the Lord regarding His divine good. When they do not acknowledge the Lord, they lose their signification of the Lord.

valo
Mountains in the Bible represent people's highest points, where we are closest to the Lord - our love of the Lord and the state of...

diris
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

donu
Like other common verbs, the meaning of "give" in the Bible is affected by context: who is giving what to whom? In general, though, giving...

Urboj
Cities of the mountain and cities of the plain (Jer. 33:13) signify doctrines of charity and faith.

sango
Bloods signify evil, in Ezek. 16:9.

odoro
Fragrance means the affection of truth derived from good.

hontigita
To be ashamed (Gen 2:25) signifies to be in evil

domo
A "house" is essentially a container - for a person, for a family, for several families or even for a large group with shared interests...

milito
War in the Word represents the combat of temptation when what is good is assaulted by what is evil or false. The evil that attacks...

nomo
It's easy to see that names are important in the Bible. Jehovah changed Abram and Sarai to Abraham and Sarah, changed Jacob to Israel and...

forta
Strength' relates truth and falsity. Strength,' as in Luke 10:27, signifies the will and understanding extended to extremes. Strength,' as in Revelation 1:6, signifies divine...

vergo
'A staff' signifies power because it is a support for the hand and arm, and through these to the whole body. A staff takes on the...

malsupren
"Down" is used many different ways in natural language, and its spiritual meaning in the Bible is highly dependent on context. Phrases like "bowing down,"...

vojo
These days we tend to think of "roads" as smooth swaths of pavement, and judge them by how fast we can drive cars on them....

venis
As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by...

Lando
Generally in the Bible a "country" means a political subdivision ruled by a king, or sometimes a tribe with a territory ruled by a king...

Korno
'A horn,' when spoken of the Lord, signifies omnipotence. 'The little horn that rose up,' as mentioned in Daniel 7:3-8, signifies the full perversion of...

brako
Arms and feet (Daniel 10:6) signify the exterior things of the Word, which are its literal sense.

rompita
To “break” something creates an image that is much different from “attacking,” “destroying,” or “shattering.” It is less emotional, less violent in its intent; it...

parolas
Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

roko
'Rocks' signify the good and truth of faith.

kolomboj
A dove (Gen. 8.) signifies goodness and truth. A dove, as in Hosea 11:11, signifies rational good.

fiereco
'Pride' signifies the love of self.

koro
The heart means love. A good heart means love to the Lord and to the neighbor while a hard or stony heart means the love...

plori
To howl' signifies grief caused by vastation.

jazer
'Jaser' signifies false principles.

vinon
Wine played a key role in the ancient world, where safe, reliable water sources were scarce. It could be stored for long periods of time;...

akvo
'Waters' signify truths in the natural self, and in the opposite sense, falsities. 'Waters' signify particularly the spiritual parts of a person, or the intellectual...

kapo
The head is the part of us that is highest, which means in a representative sense that it is what is closest to the Lord....

manoj
Scientists believe that one of the most crucial developments in the evolution of humans was bipedalism – walking on two legs. That left our hands...

lumboj
'Loins' in general, signify love, and when referring to the Lord, divine love. 'Loins' signify the interiors of conjugial love. Loins,' as in Isaiah 11:5,...

tegmentoj
'A house-top,' as mentioned in Matthew 24:13, signifies the superior state of a person, and consequently, his state as to good.

aglo
Eagle wings, referred to in Daniel 7:3, signify rational principles grounded in man's proprium.

tago
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virino
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kaptilo
'To be in a snare' signifies being taken and seduced by one’s own evil and falsity.

puno
Punishment' is the consummation of evil, because after punishment, reformation succeeds. This is why it says in Deuteronomy 25:3, 'that no more than forty stripes...

sub
Generally speaking things that are seen as lower physically in the Bible represent things that are lower or more external spiritually. In some cases this...

ombro
'The shadow is good' of the oak, poplar and elm means complacence.

fajro
Just as natural fire can be both comforting in keeping you warm or scary in burning down your house, so fire in the spiritual sense...

filoj
'A son,' as in Genesis 5:28, signifies the rise of a new church. 'Son,' as in Genesis 24:3, signifies the Lord’s rationality regarding good. 'A...

Filinoj
"Behold I have two daughters,” etc. (Gen. 19:8), signifies the affections of good and truth, and the blessedness perceivable from the enjoyment thereof, by those...

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Apocalypse Explained # 316

Apocalypse Explained (Whitehead translation)      

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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.

(Odkazy: Revelation 5:6; The Apocalypse Explained 257)


[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, 1 and shall exalt the horn of His anointed (1 Samuel 2:1, (1_Samuel 2:1) 10).

This is a prophetical saying of Hannah. "My horn hath exalted itself in Jehovah" signifies that Divine truth filled her, and made her powerful against falsities; and because this is the meaning, it is said, "my mouth is enlarged against mine enemies;" "enlarging the mouth" is preaching truth with power, and "enemies" are the falsities that disperse Divine truth. "He shall give strength unto His king, and shall exalt the horn of His anointed," signifies the Lord's omnipotence from Divine good by Divine truth, for "strength" in the Word has reference to the power of good, and "horn" to the power of truth; and "the anointed of Jehovah" is the Lord in respect to the Divine Human, which has omnipotence (see Arcana Coelestia 3008-3009, 9954).

(Odkazy: 1 Samuel 2:10)


[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 (Psalms 148:14).

"He hath exalted the horn of His people" signifies that He hath filled with Divine truths; therefore it is said: praise for His saints, for the sons of Israel, a people near unto Him," for those are called "saints" who are in Divine truths, since Divine truth is what is called holy (see above, n. 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."

(Odkazy: The Apocalypse Explained 204)


[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 (Psalms 89:20-21, 24).

"David" means the Lord in respect to Divine truth (see above, n. 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.

(Odkazy: The Apocalypse Explained 205)


[9] In the same:

I will make a horn to bud forth unto David; I will set in order a lamp for Mine anointed (Psalms 132:17).

Here by "David," and also by "anointed" the Lord in respect to Divine truth is meant, and "making His horn to bud forth" signifies the multiplication of Divine truth in the heavens and on earth by Him; therefore it is also said, "I will set in order a lamp for Mine anointed," which has a like meaning. That the Lord in respect to Divine truth proceeding from His Divine good, is called a "lamp" see above n. 62.

(Odkazy: The Apocalypse Explained 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, (Daniel 7:21) 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."

(Odkazy: Daniel 7:20-21, Daniel 7:23, 7:23-24, 7:25)


[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.

(Odkazy: Daniel 8:3-12)


[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 (Deuteronomy 33:17).

This is said of Joseph, who in the highest sense represents the Lord in respect to the Divine spiritual, or in respect to Divine truth in heaven; from this "Joseph" signifies also those who are in the Lord's spiritual kingdom (see 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."

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Footnotes:

1.  Photolithograph has "Uncto," "anointed;" see n. 684.

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(Odkazy: 1 Kings 1:50-51; Daniel 7:20-21, 7:23-24, Daniel 8:3-12; Revelation 5:6)

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References from Swedenborg's unpublished works:

Apocalypse Explained 312, 319, 321, 327, 336, 418, 440, 556, 567, 573, 650, 697, 716, 816, 817, 1029, 1041, 1069, 1079


Thanks to the Swedenborg Foundation for their permission to use this translation.


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