556. And their teeth were as the teeth of lions.- That this signifies that sensual things, which are the ultimates of the intellectual life, are to them apparently powerful over all things, is evident from the signification of teeth, which denote things sensual, which are the ultimates of the natural life as to the understanding, of which we shall speak presently; and from the signification of lions, which denote the truths of the church as to power, but which in this case, denote falsities destroying truths, thus also as to power, see above (n. 278). Falsities are here denoted, because by the locusts are signified the corporeal sensual who are in the falsities of evil. The reason why they appear to themselves to be in understanding, and thence in power over all things, is, that the persuasive [power] itself, treated of above, resides in the Sensual, which is the ultimate of the natural life. For this [Sensual], or the sensual man, is in self-confidence, and in the belief that he is wiser than others, for he cannot weigh and explore himself, because he does not think interiorly; and when he is persuaded of this, then this confidence and belief are in every thing which he utters. Hence because the tone of his utterance is derived from these, it fascinates and infatuates the minds of others, for the tone of confidence and belief produces such an effect which is particularly manifest in the spiritual world, where a man speaks from his spirit. For the affection of self-confidence, and of the belief derived therefrom that a thing is so, is in the spirit of man, and the spirit of man speaks from affection. It is otherwise in the natural world, in which the spirit of man speaks by means of the body; and, on account of the world, brings forth such things as are not from the affection of his spirit, which he rarely manifests, lest the quality thereof should be known. This is the reason that it is not known in the world, that there exists a persuasive [power] of such an infatuating and suffocating quality as is in the spirit of the sensual man, who believes himself to be wise above others. From these things it is evident why by their teeth being like the teeth of lions is signified that sensual men appear to themselves to be as it were in understanding, and thence in power over all things. That teeth signify things sensual, which are the ultimates of the natural life as to knowledge (scientia), is evident from the correspondence of teeth, upon which see Heaven and Hell 575), and the Arcana Coelestia 5565-5568).

[2] That teeth have this signification is also evident from the following passages of the Word;

as in David:

"My soul, I lie down in the midst of lions; whose teeth are spear and darts, and their tongue a sharp sword" (Psalm 57:4).

Lions signify those who by means of falsities destroy the truths of the church; their teeth, which are spear and darts, signify the scientifics (scientifica) which they apply to confirm falsities and evils, and so to destroy the truths and goods of the church. Their tongue a sharp sword, signifies crafty reasons from falsities, which are called a sharp sword, because a sword signifies falsity destroying truth.

[3] Again:

"O God, destroy their teeth, in their mouth; break out the jaw teeth of the young lions" (Psalm 58:6).

Their teeth in their mouth signify the scientifics from which they produce falsities; the jaw teeth of the young lions signify the truths of the Word falsified, which in themselves are falsities, and by means of which they are especially capable of destroying the truths of the church.

[4] So in Joel:

"A nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the jaw teeth of a great lion. It reduces my vine to wasteness, and my fig-tree into foam" (1:6, 7).

By a nation coming up upon the land is here signified evil devastating the church, a nation denoting evil, and land denoting the church; by their being strong, and without number, is meant that they are powerful and manifold, the term strong being used of the power of evil, and without number, of the power of falsity; whose teeth are the teeth of a lion, signifies destroying falsities; the jaw teeth of a great lion, signify [truths] falsified; by reducing the vine to wasteness and the fig-tree into foam, is signified the destruction of truths spiritual and truths natural, truths spiritual are those of the spiritual sense of the Word, and truths natural those of the sense of its letter; see also above (n. 403.6), where this is explained. The teeth of lions in these passages, signify the same things as the teeth as of lions here in the Apocalypse. Teeth properly signify those things which are in the memory only, and which are brought forth thence; for those things which are in the memory of the sensual man correspond to the bones and teeth.

[5] Again, in Daniel:

"A second beast like to a bear," came up from the sea, and it had three ribs in the mouth of it between the teeth of it; and it was said unto it, Arise, devour much flesh. Afterwards, a fourth beast came up, dreadful and terrible, and strong exceedingly; and it had great iron teeth; it devoured and ground in pieces, and trampled the residue with the feet of it" (7:5, 7).

The beast which came up from the sea, means the love of dominion to which holy things serve as the means, and the four beasts signify the successive increase thereof.

This second beast, like a bear, signifies the second state, when such dominion is confirmed by means of the Word. Those who do this also appear in the spiritual world like bears. The three ribs in the mouth between the teeth, signify all things of the Word, which they apply, and which they understand only according to the letter. The three ribs denote all things of the Word, in the mouth, denotes which they apply in teaching, between the teeth of it, denotes which they only understand as to the letter, that is, according to the quality of the sensual man. And it was said unto it, Arise, devour much flesh, signifies, that they applied many things, and thereby destroyed the genuine sense of the Word. By the fourth beast which came up from the sea, dreadful and terrible, and strong exceedingly, is signified the fourth and last state, when, by holy things, as means, they established for themselves a dominion over heaven and earth. This state being profane, and of a powerful nature, is called dreadful and terrible, and strong exceedingly. Its great iron teeth signify falsities from the sensual man, which are hard against the truths and goods of the church. By devouring and grinding in pieces, is signified, that they perverted and destroyed; and by trampling the residue with the feet, is signified, that what they could not pervert and destroy they defiled and blotted out through the evils of natural and corporeal loves; the other details concerning these beasts, are explained above (n. 316:15).

[6] Again, in Moses:

"I will also send the tooth of beasts upon them, with the poison of the crawling things of the earth" (Deuteronomy 32:24).

The Israelitish and Jewish people were threatened with this amongst many other evils, if they did not keep and do the statutes and commandments. By the tooth of beasts, are signified falsities from evils of every kind; and the poison of the crawling things of the earth, signifies those who kill, and altogether extinguish spiritual life. Beasts, in the Word, signify such things as pertain to the natural man, and crawling things of the earth, the things that pertain to the sensual man; and when these are separated from the spiritual man, they are simply falsities from evils, because they are such things as belong to the body only, to which they adhere, and to the world, to which they are closely related; and in spiritual things all thick darkness arises from the body and the world.

[7] Again, in David:

"Arise, O Jehovah; save me, O my God; for thou smitest all mine enemies upon the cheek; thou breakest the teeth of the ungodly" (Psalm 3:7).

Here, by smiting the enemies on the cheek, is signified the destruction of the interior falsities of those who are against the goods and truths of the church, such persons, with their falsities of evil, being meant by enemies in the Word. To break the teeth of the ungodly signifies to destroy exterior falsities, which are founded upon the fallacies of the senses, and confirmed by them.

[8] Since in David the expressions to smite the cheek, and break the teeth occur, and by them is signified to destroy interior and exterior falsities, the meaning of smiting on the cheek in Matthew is evident:

"Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth; but I say unto you, That ye resist not evil; but whosoever shall smite thee on the right cheek, turn to him the other also. And if any man will sue thee at the law, and take away thy coat (tunica = chiton), let him have thy robe (pallium = imation) also; and, whosoever shall compel thee to go a mile, go with him twain. Give to every one that asketh thee, and from him that would borrow of thee turn not thou away" (5:38-42).

That these words are not to be understood according to the letter, is evident to every one. For who is bound by Christian love, to turn the left cheek to him who smites the right, and to give the robe to him who would take away the coat? In a word, who is there who is not allowed to resist evil? But because all things which the Lord uttered, were in themselves celestial Divine, it is evident that these words, as well as the rest which the Lord spoke, contain a celestial sense. The reason why the law was given to the sons of Israel, that they should give an eye for an eye, and a tooth for a tooth (Exodus 21:23, 24; Leviticus 24:20; Deuteronomy 19:21), was, that they were external men, and were consequently only in the representatives of things celestial, and not in celestial things themselves, and therefore they were not in charity, in mercy, in patience, or in any spiritual good, and hence were in the law of retaliation. For the heavenly law, and consequently the Christian law, which the Lord taught in the Evangelists, is:

"All things whatsoever ye would that men should do to you, do ye even so to them; this is the law and the prophets" (Matthew 7:12; Luke 6:31).

Because this is the law in heaven, and from heaven in the church, therefore also every evil has with itself a corresponding punishment, called the punishment of evil, which is in the evil, as if conjoined with it. From this proceeds the punishment of retaliation, which was prescribed to the sons of Israel, because they were external and not internal men.

Internal men, as the angels of heaven are, do not desire to retaliate evil for evil, but from heavenly charity they forgive, for they know that the Lord defends against the evil all who are in good, that He defends according to the good which they possess, and that He would not defend, if, on account of the evil done to them, they were to be fired by enmity, hatred, and revenge, for these things turn protection aside. These, therefore, are the things involved in the above words of the Lord, but their signification shall be given in order.

[9] An eye for an eye, and a tooth for a tooth, signifies, that in the measure that one takes away from another the understanding of truth, and the sense of truth, in the same measure they are taken away from himself, the eye signifying the understanding of truth, and a tooth, the sense of truth, for the tooth denotes truth and falsity, as found in the sensual man. That he who is in Christian-good, will permit an evil person to take those things away as far as he can, is described in the reply which the Lord gives upon the same subject; the precept not to resist evil, signifies, that it is not to be resisted with violence, nor retaliated, for the angels do not fight with the evil, much less do they return evil for evil, but they permit them to do it, because they are defended by the Lord, and hence no evil from hell can possibly hurt them. But whosoever shall smite thee on thy right cheek, turn to him the other also, signifies, that if any one shall desire to injure the perception and understanding of interior truth, it should be permitted so far as he makes the attempt, the cheek signifying the perception and understanding of interior truth, the right cheek the affection, and thence perception thereof, and the left, the understanding thereof, and because the cheek is mentioned, therefore also smiting is named, by which is meant to injure. For all things connected with the mouth, as the throat, the mouth itself, the lips, the cheek bones, the teeth, signify such things as pertain to the perception and understanding of truth, because they correspond to them, therefore they are used to express such things in the sense of the letter of the Word, which consists of pure correspondences. If any man will sue thee at the law, and take away thy coat, let him have thy robe also, signifies that, if any one desire to take away the interior truth in thee, that he shall be allowed also to take away exterior truth, the coat (tunica = chiton), signifying truth interior, and the robe (pallium = imation), truth exterior. This also the angels do when they are with the evil, for the evil cannot take away any thing of truth and good from the angels, but they can from those, who on that account burn with enmity, hatred and revenge, for these evils avert and reject the protection which is from the Lord. And whosoever shall compel thee to go a mile, go with him twain, signifies, if any one desire to lead away from truth to falsity, and from good to evil, that he shall not be opposed, because he is not able to accomplish it, a mile signifying the same as a way, namely, that which leads away and leads. Give to every one that asketh thee, signifies that it should be permitted; and from him that would borrow of thee turn thou not away, signifies, to instruct if any one desire to be instructed, for the evil desire this in order that they may pervert and deprive, which, however, they cannot do. This is the spiritual sense of the above words, wherein those things now explained lie deeply hidden, which are more especially for the angels, who perceive the Word only according to its spiritual sense; they are also for men in the world who are in good, when the evil try to seduce them. That the evil opposed to those whom the Lord defends are such, I have been permitted to know by much experience; for they have continually laboured with all their might, and in every possible way, to deprive me of truths and goods, but in vain.

From what has been stated, it may be in some degree evident that by a tooth is signified truth or falsity in the Sensual, which is the ultimate of the intellectual life of man. That this is signified by a tooth, is evident from the Lord's reply, where in the perception and understanding of truth are treated of, which the evil try to take away from the good.

[10] That teeth have this signification is further evident from the following passages; as in Jeremiah:

"In those days they shall say no more, The fathers have eaten the wild grape, and the teeth of the sons are made blunt. But every one shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt" (31:29, 30; Ezekiel 18:2, 3, 4).

That this means that the sons and descendants shall not incur punishment for the evils of their parents, but every one for his own evil, is clear. By eating the wild grape is signified to appropriate to themselves the falsity of evil, for a wild grape, which is a bitter and bad grape, denotes the falsity of evil, and to eat, signifies to appropriate to oneself; and by the teeth being made blunt, is signified to be thence in the falsity of evil. For the teeth here, as above, signify falsities in ultimates, or in the sensual man, in which the evils of the parents, which are called hereditary, principally lie concealed with the children, and to be made blunt, signifies the appropriation of falsity from evil. For man is not punished on account of hereditary evils, but for his own, and if he causes hereditary evil to become actual evil in himself, wherefore it is said, "Every man shall die for his own iniquity; every man that eateth the wild grape, his teeth shall be made blunt."

[11] So in Job:

"All men abhor me; my bone cleaveth to my skin and to my flesh, and I am escaped with the skin of my teeth" (19:19, 20).

These words, in the sense of the letter, mean, that he became both lank and lean; but the spiritual sense, signifies that temptations so suppressed the interiors of his mind, that he became sensual, and thought only in things most external, but still did not think falsities but truths; this is signified by escaping with the skin of his teeth, teeth without skin denoting falsities, but with skin, not falsities, because still in some degree clothed.

[12] So in Amos:

"I have given to you emptiness of teeth in all your cities, and want of bread in all your places" (4:6).

By emptiness of teeth in cities, is denoted a scarcity of truth in doctrines; and by want of bread in [all] places, a scarcity of good from these in the life.

[13] So in Zechariah:

"I will take away her bloods out of her mouth, and her abominations from between her teeth" (9:7).

This is spoken concerning Tyre and Zidon, which signify the cognitions of truth and good, here, these falsified. By taking away bloods from the mouth is signified the falsifications of the cognitions of truth; and by abominations from between the teeth, are signified the adulterations of the cognitions of good; the cognitions of good are also truths, for to know good is from the understanding, and the understanding is of truth.

[14] So in David:

"The waters had overwhelmed us, the waters of the proud had gone over our soul. Blessed be Jehovah, who hath not given us a prey to their teeth" (Psalm 124:4, 5, 6).

By waters overwhelming, are signified the falsities which inundate, and, as it were, overwhelm man when he is in temptations; hence, it is said, "Blessed be Jehovah, who hath not given us a prey to their teeth," that is, to the hells which, by means of falsities, destroy truths, thus, to destroying falsities.

[15] Again, in Job:

"I brake the jaw teeth of the wicked, and plucked the spoil out of his teeth" (29:17).

These words of Job are spoken concerning himself, and by his saying, "I brake the jaw teeth of the wicked," is signified that he fought against falsities, and conquered them, the jaw teeth of the wicked signifying scientifics from the sense of the letter of the Word, applied to confirm falsities by means of which truths are destroyed. His delivering others from falsities by instructing them, is signified by, I plucked the spoil out of his teeth.

[16] Since the teeth signify falsities in things outermost, by gnashing of teeth is signified, to combat with vehemence and anger from falsities against truths, in the following passages.

Thus in Job:

"He teareth me in his wrath and hateth me; mine enemy gnasheth against me with his teeth; he sharpeneth his eyes against me" (16:9).

And in David:

"The lame whom I knew not are gathered together against me, they tear me, nor are they silent. They gnashed against me with their teeth" (Psalm 35:15, 16).

Again:

"The wicked plotteth evil against the just, and gnasheth upon him with his teeth" (Psalm 37:12).

Again:

"The wicked shall see, and be grieved; he shall gnash with his teeth and melt away" (Psalm 112:10).

And in Micah:

"Against the prophets that make my people err, that bite with their teeth" (3:5).

And in Lamentations:

"All thine enemies have opened their mouth against thee," O daughter of Jerusalem; "they have hissed and gnashed with the tooth" (2:16).

And in Mark:

A certain one said to Jesus, "I have brought unto thee my son, who hath a dumb spirit; and wheresoever he taketh him, he teareth him; and he foameth and gnasheth with his teeth, and pineth away; I spake to thy disciples that they should cast him out; and they could not." And Jesus said unto him, "Thou dumb and deaf spirit, I charge thee, come out of him, and enter no more into him" (9:17, 18, 25).

He who does not know the spiritual sense of the Word, may suppose that it is said in the above passages that they gnashed their teeth, merely for the reason that they were angry and intended evil, because they then pressed their teeth together; but it is said that they gnashed their teeth because the endeavour to destroy and the act of destroying truths by means of falsities are meant; this is said in the Word because the teeth signify falsities in outermost things, and gnashing signifies eagerness in fighting on behalf of them. This effort and act are also from correspondence.

[17] Such also was the deaf and dumb spirit which the Lord cast out; for all spirits are from the human race, and this spirit was from that kind of men, who had fought eagerly for falsities against truths; for this reason he who was obsessed by him foamed, and gnashed with his teeth. He is called by the Lord deaf and dumb, because he did not wish to perceive and understand truth, for such are signified by the deaf and dumb. And being firm and obstinate against truths, and having confirmed himself in falsities, therefore that spirit could not be cast out by the disciples; for they could not dissipate the falsities for which he had fought, since they were not yet in the fitting state, therefore the disciples were on that account rebuked by the Lord. That this spirit was of such a nature, but not the one obsessed by him, is signified by the spirit tearing him, and by the obsessed pining away, and also by the fact that the Lord commanded the spirit to enter no more into him.

[18] From these considerations it is evident what is signified by gnashing of teeth, mentioned in Matthew 8:12; 13:42, 50; 22:13; 24:51; 25:30; Luke 13:28. By the gnashing of teeth in the hells is meant the continual disputation and combating of falsities amongst themselves, and against truths, consequently of those who are in falsities, conjoined with contempt of others, enmity, derision, scorning, blaspheming and these also break forth into attempts to tear each other in pieces, for every one fights for his own falsity from the love of self, of erudition, and of fame. These disputations and combats are heard outside those hells as gnashings of teeth, and are also turned into gnashings of teeth when truths flow in thither out of heaven; more may be seen upon this subject in the Heaven and Hell 575).

[19] It is from this fact that the teeth of the evil correspond to falsities in the ultimates of their intellectual life, which are called corporeal sensual, that the spirits who are of such a nature appear deformed in the face, of which the teeth form a prominent part, standing out and extended like a grating in a kind of a gaping grin, and this because such grinning of teeth corresponds to the love and desire of fighting on behalf of falsities against truths.

[20] Teeth correspond to the ultimates of the intellectual life of man, which are called sensual, and these are in falsities of evil when they are separated from the truths of the interior understanding, which are called spiritual, but they correspond to truths of good in the Sensual when these are not separated, therefore, in the Word, they also signify ultimate truths, as in Job (19:19, 20); Amos (4:6), explained above.

[21] And because the Lord glorified His whole Human, that is, made it Divine, therefore it is said of Him, in Moses,

"Red in the eyes from wine, and white in the teeth from milk" (Genesis 49:12).

By red in the eyes from wine, signifies that His Intellectual was Divine Truth from Divine Good; and by white in the teeth from milk, is signified that His Sensual similarly was Divine Truth from Divine Good; for by Shiloh in that chapter [Genesis 5:10] is meant the Lord.

[22] Because teeth correspond to the ultimates of the intellectual life, which are called sensual, therefore good spirits and angels have teeth equally as men, but with them they correspond to truths in the ultimate Sensual, for the Sensual with them is not separated from the truths of the interior understanding which are called spiritual.

316. Having seven horns. That this signifies to whom belongs Omnipotence, is evident from the signification of a horn, as denoting the power of truth against falsity, but when predicated of the Lord, as denoting all power or omnipotence. The reason why the Lamb was seen to have horns seven in number, was because by seven is signified all, and it is said of what is holy (see above, n. 257). Horn and horns signify power, because the power of horned animals, as of oxen, rams, goats, and others, lies in their horns. That horn or horns signify the power of truth against falsity, and, in the highest sense, where said of the Lord, Omnipotence, and, in the opposite sense, the power of falsity against truth, is evident from many passages in the Word; and because it is thence evident what horns in the Word signify, of which mention is so often made in Daniel, and also in the Apocalypse, and because they are still in use in the coronation of kings, I wish to quote them.

[2] In Ezekiel:

"In that day will I make the horn of the house of Israel to grow, and I will give thee the opening of the mouth in the midst of them; that they may know that I am Jehovah" (29:21).

To make the horn of the house of Israel to grow, signifies truth in abundance, the house of Israel denoting the church; because this is signified by horn and its increase, therefore it is also said, "And I will give thee the opening of the mouth," by which is meant the preaching of the truth.

[3] In the first book of Samuel:

"The horn hath exalted her in Jehovah; my mouth is enlarged against mine enemies, because I rejoice in thy salvation. He shall give strength unto his king, and shall exalt the horn of his anointed" (2:1, 10).

This is a prophetical saying of Hannah. By, "The horn hath exalted her in Jehovah," is signified that the Divine truth filled her, and rendered her powerful against falsities; and because this is signified, therefore it is said, "My mouth is enlarged against my enemies"; the enlargement of the mouth denoting the preaching of truth with power, and the enemies denoting the falsities which disperse Divine truth. By, "He shall give strength unto his king, and shall exalt the horn of his anointed," is signified the Lord's Omnipotence from Divine good by Divine truth; for strength in the Word is said of the power of good, and horn of the power of truth; and the anointed of Jehovah denotes the Lord as to the Divine Human, which possesses Omnipotence (as may be seen, n. 3008, 3009, 9954).

[4] In David:

Jehovah "hath exalted the horn of his people, the praise of all his saints, of the sons of Israel, a people near unto him" (Psalms 148:14).

By, "He hath exalted the horn of his people," is signified that He hath filled them with Divine truths; therefore it is said,

"The praise of all his saints, of the sons of Israel, a people near unto him," for they are called saints who are in Divine truths, because the Divine truth is what is called holy (as may be seen above, n. 204). Israel denotes the church which is in truths, the sons thereof denote truths; people is also said of those who are in truths, and they are said to be near who are thereby conjoined with the Lord.

[5] In the same:

"Jehovah God of hosts, thou art the grace of their strength; and by thy good pleasure thou shalt exalt our horn" (89:8, 17).

By to exalt the horn is also here signified to fill with Divine truth, and thereby to give power against falsities; on which account it is said, "Jehovah God of hosts, thou art the grace of their strength"; grace also in the Word is predicated of the church, and of the doctrine of truth therein.

[6] In the same:

"A good man sheweth mercy and lendeth. His justice endureth for ever; his horn shall be exalted with glory" (Psalms 112:5, 9).

That horn signifies Divine truth, is evident from this consideration, that it is said, his justice endureth for ever, and his horn shall be exalted with glory; justice in the Word is said of good, therefore the horn is said of truth; for in every particular of the Word there is a marriage of good and truth; glory also signifies Divine truth.

[7] In Habakkuk:

"The brightness" of Jehovah God "shall be as the light; he hath horns coming out of his hand; and there is the hiding of his strength" (3:4).

Because horns signify Divine truth with power, therefore it is said, "The brightness of Jehovah God shall be as the light," and in the horns is the hiding of His strength. By the brightness of Jehovah and the light, is signified Divine truth; and by the hiding of His strength in the horns, is signified the omnipotence of the Divine good by the Divine truth, for all the power of good is by means of truth; and in Divine truth lies concealed the Omnipotence which is of Divine good.

[8] In David:

"I have found David my servant; with the oil of holiness have I anointed him: with whom my hand shall be established; mine arm also shall strengthen him. My truth and my mercy shall be with him; and in my name shall his horn be exalted" (Psalms 89:20, 21, 24).

By David is meant the Lord as to the Divine truth (as may be seen above, n. 205); and by his horn shall be exalted, is meant His Divine power, which He has from Divine good by means of Divine truth; therefore it is said, "My truth and my mercy shall be with him"; mercy in the Word, when said of Jehovah or the Lord, signifies the Divine good of the Divine love. Because by David is meant the Lord as to Divine truth proceeding from His Divine Human, He is therefore called David My servant; by servant in the Word is not meant a servant in the general sense, but whatever serves, and it is said of truth, because it serves good for use, here for power.

[9] In the same:

"I will make the horn of David to bud; I will place a lamp for mine anointed" (Psalms 132:17).

Here by David is meant the Lord as to Divine truth, and also by anointed; by making His horn to bud, is signified the multiplication of Divine truth in the heavens and on the earths from Him; therefore it is also said, "I will place a lamp for mine anointed," by which the same is meant. That the Lord as to Divine truth proceeding from His Divine good, is called a lamp, may be seen above, n. 62.

[10] In the same:

"Jehovah is my strength, my rock, my fortress; God [is] my rock in which I confide, my shield, and the horn of my salvation" (Psalms 18:1, 2; 2 Sam. 22:3).

Strength and rock, when said of Jehovah or the Lord, as in this passage, signify omnipotence; the fortress and rock in which he trusts, signify defence; the shield and horn of salvation signify salvation thence; strength, fortress, and shield in the Word are said of Divine good; stone, rock, and horn are said of Divine truth; hence by those things are signified omnipotence, defence, and salvation, which are from the Divine good by the Divine truth.

[11] In Luke:

"Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up a horn of salvation in the house of David; that he might save us from our enemies" (1:68, 69, 71).

This is a prophetical [saying] of Zacharias concerning the Lord and His advent. The horn of salvation, in the house of David, signifies omnipotence of saving by means of Divine truth from Divine good; the horn denotes that omnipotence; the house of David denotes the Lord's church. The enemies from which He should save us, are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; that there were no other enemies from which the Lord preserved those who are there meant by His people, is known.

[12] In Micah:

"Rise and thresh, O daughter of Zion, for I will make thy horn iron, and I will make thy hoofs brass, that thou mayest break in pieces many peoples" (4:13).

Rise and thresh, O daughter of Zion, signifies the dissipation of evil with those who belong to the church; to thresh, denotes to dissipate; and the daughter of Zion denotes the church which is in the affection of good. I will make thy horn iron, signifies Divine truth mighty and powerful; and thy hoofs brass, has a similar signification, hoofs denoting truths in ultimates. That thou mayest break in pieces many peoples, signifies that thou mayest disperse falsities; for "peoples" is said of truths, and, in an opposite sense, of falsities.

[13] In Zechariah:

"I saw, and behold the four horns which dispersed Judah, Israel, and Jerusalem; he shewed me four smiths, and he said, These horns which have scattered Judah, so that not a man lifteth up his head, these have come to terrify them, to cast down the horns of the nations who lift up the horn against the land of Judah to scatter it" (1:18-21).

By these things the vastation of the church is described, and afterwards its restoration. By Judah, Israel, and Jerusalem, are signified the church and its doctrine; the horns which scattered them, signify the falsities of evil, which have vastated the church; smiths signify the same as iron, namely, truth in ultimates, which is mighty and powerful, consequently the same as the horn of iron; therefore it is said concerning them, "These have come to cast down the horns of the nations which lift up the horn against the land of Judah." The horns of the nations denote the falsities of evil which have vastated the church, and which are to be dispersed in order that it may be restored.

[14] In Lamentations:

"The Lord hath destroyed in his wrath the fortifications of the daughter of Judah; he hath cast them down to the earth; he hath profaned the kingdom and the princes thereof; he hath cut off in the wrath of [his] anger all the horn of Israel" (2:2, 3).

The total vastation of the church is here treated of. The last time, when it is devastated, is signified by the wrath of the Lord's anger; and its total vastation is described by, "He hath destroyed the fortifications of the daughter of Judah, he hath cast them down to the ground, he hath profaned the kingdom and the princes thereof." The daughter of Judah denotes the church; her fortifications denote truths from good; the kingdom and the princes denote the truths of its doctrine; hence it is evident what is signified by, "He hath cut off all the horn of Israel," namely, all the power of the truth of the church to resist the falsities of evil.

[15] In Daniel:

Daniel saw in a vision four beasts ascending out of the sea; the fourth exceedingly strong, having teeth of iron. He devoured and brake in pieces; and he had ten horns; and I gave heed, and behold, another little horn came up among them, and three of the former horns were uprooted before it; in this horn there were eyes as the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and had prevailed against them, and that it spake words against the Most High; as to the ten horns, they are ten kings, and it shall humble three kings (7:3, 7, 8, 20, 21, 23, 24, 25).

That by horns are here meant falsities which destroy the truths of the church, or the power of falsities against truths, is evident. By the beast ascending out of the sea, is signified the love of self, from which all evils [originate], in this case the love of ruling over heaven and earth, to which things holy are made subservient as means; of this quality is the love that is meant by Babylon in the Apocalypse. The beast was seen to ascend out of the sea, because by the sea is signified the natural man separated from the spiritual; for he is then such as to desire nothing more than to rule over all, and to confirm his rule from the sense of the letter of the Word. The ten horns signify falsities of every kind, for ten denotes all; therefore it is also said, that the ten horns are ten kings, for kings signify truths, and, in an opposite sense, as here, falsities. The little horn which came up among them, before which three of the former horns were uprooted, signifies the full perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called little, because it does not appear that the Word is perverted; and that which does not appear before the sight of a man's spirit, or before his understanding, is considered either as nothing, or as little; in the spiritual world there is such an appearance of things to be apprehended only by a few. The three horns which were uprooted before it, signify the truths of the Word there, which are thus destroyed by falsifications; those truths are also signified by the three kings who were humbled by it. By three are not signified three, but what is full, thus that truths were completely destroyed. Because that horn signifies the perversion of the Word as to the sense of its letter, and this sense appears before the eyes of men as if it were to be thus and not otherwise understood, consequently to be contradicted by no one, it is therefore said of this horn, that in it there were eyes as the eyes of a man and a mouth speaking great things. The eyes signify the understanding; and eyes as the eyes of a man, the understanding, as it were, of the truth and the mouth signifies thought and speech thence.

From these considerations it may now be seen what is meant by all and each of the things here mentioned; as what by the beast ascending out of the sea, which had ten horns, and teeth of iron, and devoured and brake in pieces; what by the little horn which came up among them, before which three of the horns were uprooted, in which were eyes as the eyes of a man, and a mouth speaking great things; also what by it made war with the saints and prevailed against them, and that it spake words against the Most High; and that the horns were so many kings.

[16] In the same:

"I saw in a vision a ram which had two horns, and the horns were high; but one was higher than the other, and the higher came up last. It shall push towards the west, the north, and the south. Then, behold, a he-goat of the she-goats came from the west upon the faces of the whole earth; it had a horn visible between its eyes. He ran unto the ram in the fury of his strength, and he brake his two horns, and he cast him down to the ground, and stamped upon him. But the great horn of the he-goat was broken; and there came up four in place thereof toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly toward the south, and toward the east, and toward glory. And it grew, even to the host of the heavens; and it cast down of the host to the ground, and stamped upon them. Yea, even to the prince of the host it exalted itself; and the dwelling of his sanctuary was cast down, because it cast down truth to the earth" (8:2-12, 21, 25).

Here is described another thing which vastates the church, namely, faith alone. By the ram is signified the good of charity and faith thence, and by the he-goat faith separate from charity, or faith alone; or, what is the same, those who are therein; by their horns are signified truths from good and falsities from evil, combating; truths from good by the horns of the ram, and falsities from evil by the horns of the he-goat. By the ram having two high horns, one higher than the other, and the higher coming up last, is signified the truth of faith from the good of charity; and this is seen according to the influx of good and truth with men and spirits, for all good is received behind, and all truth in front, because the cerebellum is formed to receive the good of the will, and the cerebrum to receive the truth of the understanding. By the west, the north, and the south, towards which the ram pushed, are signified the goods and truths which those receive who are in charity and the faith thence, and by which they disperse evils and falsities.

By the he-goat of the she-goats which came upon the faces of the whole earth, is signified faith separate from charity, arising from evil of life; the he-goat of the she-goats denotes that faith; the west denotes evil of life; and the earth denotes the church; it had a horn visible between the eyes, signifies that it was of self-intelligence; that he ran unto the ram in the fury of his strength, and brake his two horns, and threw him down to the ground, and stamped upon him, signify the complete destruction of charity and the faith thence; for when charity is destroyed faith also is destroyed, for the latter is from the former. The great horn of the he-goat being broken, and four coming up in place thereof, towards the four winds of the heavens, signify all falsities conjoined with the evils thence; the horns signify the falsities of evil, four their conjunction, and the four winds of the heavens all, as well falsities as evils. That out of one of them came forth a little horn, signifies justification thereby, for this is born from the principle of faith alone; it is said to be little, because it does not appear as a falsity.

That this horn grew exceedingly towards the south, and towards the east, and towards glory; and grew even to the host of the heavens, and cast down of the host to the ground, and stamped upon them, signifies that it destroyed all the truths and goods of the church. The south denotes where truth is in the light; the east and glory denote where good is in clearness by truth; the host of the heavens denote all the truths and goods of heaven and the church; to cast down the host to the ground, and to stamp upon them, signifies to entirely destroy; that it exalteth itself, even to the prince of the host, and that the dwelling of his sanctuary was cast down, signifies the denial of the Lord's Divine Human, and the consequent vastation of the church. The prince of the host denotes the Lord as to the Divine Human, because from that proceed all the truths and goods which constitute the church; the dwelling of the sanctuary denotes the church where those things are; that they are truths destroyed by falsities that are meant, is evident, for it is said, it cast down the truth to the ground.

That such things are signified by the ram and the he-goat, and by their horns, is plainly evident from appearances in the spiritual world; for, when those who have confirmed themselves in the doctrine of faith alone, and of justification thereby, dispute there with those who are in the doctrine of charity and the faith thence, then to others who stand afar off he-goats, or a he-goat appear with similar horns, and with like insult and fury against rams or a ram, and he also appears to tread the stars under his feet. These things have been also seen by me, and at the same time by those who stood by me, who were thence convinced that such things are meant in Daniel; and also that similar things are meant by the sheep on the right hand, and the goats on the left (Matthew 25:32 to the end); namely, by the sheep those who are in the good of charity, and by the he-goats those who are in faith alone.

From these passages, adduced from Daniel, it may in some measure appear what is signified in the Revelation:

By a dragon being seen having ten horns (12:3).

By a beast being seen ascending out of the sea, which also had ten horns (13:1).

And by the woman that was seen sitting upon a scarlet coloured beast, which had seven heads and ten horns; concerning which the angel said, the ten horns which thou sawest, are ten kings (17:3, 7, 12).

But on these subjects see the explanation in the following pages.

[17] That the power of falsity against truth is signified by a horn or horns, is also clear from the following passages: In Jeremiah:

"The horn of Moab is cut off, and his arm is broken" (48:25).

By Moab those are signified who are in spurious goods, and in falsified truths thence, which in themselves are falsities. The destruction of these falsities is signified by the horn of Moab being cut off, and the destruction of those evils by his arm being broken.

[18] In Lamentations:

"Jehovah hath caused the enemy to rejoice over thee; he hath exalted the horn of thine adversaries" (2:17).

By enemy is meant evil, and by adversaries the falsities of evil; to exalt the horn of the adversaries, is for falsities to prevail over truths and destroy them.

[19] In Ezekiel:

"Ye thrust with side and with shoulder, and push all the infirm sheep with your horns till ye have scattered them abroad" (34:21).

To thrust with side and shoulder, is with all strength and effort; to push with [your] horns the infirm sheep till ye have scattered them abroad, signifies by falsities to destroy the well disposed, who are not yet in truths from good, but still desire to be.

[20] In Amos:

"In the day that I shall visit the transgressions of Israel upon him, I will visit upon the altars of Bethel, that the horns of the altar may be cut off, and fall to the ground" (3:14).

By the altars of Bethel worship from evil is signified, and by the horns of the altar are signified the falsities of that evil; and that these are to be destroyed, is signified by the horns being cut off, and falling to the ground.

[21] In the same:

"Those who rejoice over a thing of nought; who say, Have we not taken to us horns by our own strength?" (6:13).

To take horns by our own strength, signifies by the power of one's own intelligence to acquire the falsities by which truths are destroyed.

[22] In David:

"I said unto the proud, Boast not; and to the wicked, Lift not up the horn. Lift not up your horn on high; speak not with a stiff neck. All the horns of the wicked also will I cut off; the horns of the just shall be exalted" (Psalms 75:4, 5, 10).

By lifting up the horn on high, is signified to defend falsity strongly against the truth; therefore it is also said, "Speak not with a stiff neck." By cutting off their horns, is signified to destroy their falsities; and by exalting the horns of the just, is signified to make powerful and strong the truths of good.

[23] Because by lifting on high and by exalting the horns is signified to fill with truths, and to render them powerful and strong against falsities, therefore those truths are also called the horns of the unicorn, because these are elevated. As in Moses:

"The first-born of his ox he hath honour, and his horns are the horns of the unicorn; with them he shall push the peoples together to the ends of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Manasseh" (Deuteronomy 33:17).

These things are said concerning Joseph, by whom, in the highest sense, is represented the Lord as to the Divine spiritual, or as to Divine truth in heaven; hence by Joseph are also signified those who are in the Lord's spiritual kingdom (as may be seen, n. 3969, 3971, 4669, 6417). The first-born of the ox having honour, signifies the good of spiritual love; his horns being the horns of the unicorn, signify truths in their fulness, and in their power thence; to push the peoples to the ends of the earth, signifies to instruct in truths all those who belong to the church, and thereby to dissipate falsities. The ten thousands of Ephraim, and the thousands of Manasseh, signify the store and abundance of truth and thence of wisdom, and the store and abundance of good and thence of love. That Ephraim, in the Word, signifies the Intellectual of the church, which pertains to truth, and that Manasseh signifies the Voluntary of the church, which pertains to good, may be seen, n. 3969, 5354, 6222, 6234, 6238, 6267, 6296; and that by ten thousands and thousands are signified very many, consequently, store and abundance.

[24] In David:

"Save me from the mouth of the lion; and hear me from the horns of the unicorns" (Psalms 22:21).

By the lion is signified falsity vehemently destroying truth; and by the horns of the unicorns are signified the truths that prevail against falsities.

[25] In the same:

"My horn is like the horn of a unicorn" (Psalms 92:10).

Like the horn of a unicorn, signifies truth as to fulness and power.

[26] In the Apocalypse:

"And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is in the sight of God" (9:13).

The altar of incense, which was called also the golden altar, was representative of the hearing and reception of all things of worship, that are from love and charity from the Lord, thus the representative of such things of worship as are elevated by the Lord. The horns of the altar represented truths proceeding from the good of love; hence it is evident why the voice was heard from the four horns of the altars, for truths are the means by which good acts and speaks.

[27] Because altars represented the worship of the Lord from the good of love, and since all worship, that is truly worship, is performed from the good of love by means of truths, therefore there were horns to the altars. That there were horns to the altar of incense, is evident in Moses:

"Thou shalt make four horns to the altar of incense; they shall be from it. And thou shalt overlay them with gold" (Exodus 30:2, 3, 10; 37:25, 26).

And that there were horns to the altar of burnt-offering it is said elsewhere in the same:

"Thou shalt make the horns upon the four corners of the altar of burnt-offering; from it his horns shall be" (Exodus 27:2; 38:2).

That the horns were from the altar itself, signified that the truths, which the horns represented, proceed from the good of love, which the altar itself represented; for all truth is from good. That there were four, and [one] at each corner, signified that they were for the four quarters in heaven, by which are signified all things of truth from good.

[28] Because all expiations, and purifications are effected by truth from good, therefore expiation was made upon the horns of the altars,

Upon the horns of the altar of incense (Exodus 30:10; Leviticus 4:7).

And upon the horns of the altar of burnt-offering (Leviticus 4:25, 30, 34; 8:15; 9:9; 16:18).

And because all Divine protection is by means of truths from good, therefore also

Those who committed evils and feared death caught hold of the horns of the altar and were preserved (1 Kings 1:50, 51, 53);

But those who from premeditation, and wilfully, committed evil, were not preserved (1 Kings 2:28-31).

Further, because horns signified truths from good, therefore also, when kings were anointed, this was done by oil from a horn. That David was thus anointed, may be seen (1 Sam. 16:1, 13); and that "Solomon was so" (1 Kings 1:39); the oil signified the good of love. From this signification of horns, which the ancients knew, it was customary to make the horn, budding forth and fragrant; whence the expression, cornucopia.