4973. 'And he was in the house of his lord the Egyptian' means to enable it to be introduced into natural good. This is clear from the meaning of 'lord' as good, dealt with below, and from the meaning of 'the Egyptian' as factual knowledge in general, and from this as that which is natural, dealt with in 4967. The reason 'being in the house' means being introduced is that 'house' is the mind in which good dwells, 3538, in this case the natural mind. Moreover 'house' is used in reference to good, 3652, 3720. The human being has both a natural mind and a rational mind. The natural mind exists within his external man, the rational within his internal. Known facts make up the truths that belong to the natural mind, and these are said to be there 'in their own house' when they are joined to good there; for good and truth together constitute a single house like husband and wife. But the forms of good and the truths which are the subject at present are of a more interior kind, for they are suited to the celestial of the spiritual from the rational, which is represented by 'Joseph'. Those suitable interior truths within the natural are applicable to useful purposes, while interior forms of good in the same are the useful purposes themselves.

[2] The expression 'lord' is used many times in the Word, but unless a person is acquainted with the internal sense he assumes that 'lord' has no other meaning than what the word has when used in ordinary conversation. But 'lord' is used nowhere in the Word other than in reference to good, as is similarly the case with the name 'Jehovah'. When however reference is being made to truth, 'God' and also 'king are used. This then is the reason why 'lord' means good, as may also be seen from the following places: In Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess Jehovah, confess the God of gods, confess the Lord of lords. Psalms 136:1-3

In these places Jehovah or the Lord is called 'God of gods' by virtue of Divine Truth which goes forth from Him, and 'Lord of lords' by virtue of Divine Good which exists within Him.

[3] Similarly in John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

And in the same book,

The One sitting on the white horse has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The Lord is called 'King of kings' by virtue of Divine Truth, and 'Lord of lords' by virtue of Divine Good, as is evident from the individual expressions used here. 'The name written' is His true nature, 144, 145, 1754, 1896, 2009, 2724, 3006. 'His robe' on which it is written is the truth of faith, 1073, 2576, 4545, 4763. 'His thigh' on which likewise that nature is written is the good of love, 3021, 4277, 4280, 4575. From this too it is evident that by virtue of Divine Truth the Lord is called 'King of kings and by virtue of Divine Good 'Lord of lords'. For more about the Lord being called King by virtue of Divine Truth, see 2015, 2069, 3009, 3670, 4581.

[4] From this it is also plain what 'the Lord's Christ' means in Luke,

Simeon received an answer from the Holy Spirit that he would not see death until he had seen the Lord's Christ. Luke 2:26.

'The Lord's Christ' is the Divine Truth that goes with Divine Good, for 'Christ' is one and the same as Messiah, and Messiah is the Anointed or King, 3008, 3009, 'the Lord' in this case being Jehovah. The name Jehovah is not used anywhere in the New Testament Word, but instead of Jehovah, the Lord and God are used, see 2921, as again in Luke,

Jesus said, How can they say that the Christ is David's son when David himself says in the Book of Psalms, The Lord said to my Lord, Sit at My right hand? Luke 20:41, 41.

The same appears in David as follows,

Jehovah said to my Lord, Sit at My right hand. Psalms 110:1.

It is obvious that Jehovah in David is called Lord in the gospel, 'Lord' in this case standing for the Divine Good of the Divine Human. Omnipotence is meant by 'sitting at the right hand', 3387, 4592, 4933 (end).

[5] While in the world the Lord was Divine Truth, but once He was glorified, that is, had made the Human within Him Divine, He became Divine Good, from which Divine Truth subsequently goes forth. This explains why after the Resurrection the disciples did not call Him Master, as they had before, but Lord, as is evident in John 21:7, 12, 15-17, 20, and also in the other gospels. Divine Truth - which the Lord was while in the world and which subsequently goes forth from Him, that is, from Divine Good - is also called 'the Angel of the Covenant', in Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the Angel of the Covenant in whom you delight. Malachi 3:1.

[6] Because 'Lord' is used to mean Divine Good and 'King' Divine Truth, therefore in places where the Lord is spoken of as having dominion and a kingdom 'dominion' has reference to Divine Good and 'a kingdom' to Divine Truth. For the same reason the Lord is called 'Lord of the nations' but 'King of the peoples', for 'nations' means those governed by good, 'peoples' those governed by truth, 1259, 1260, 1849, 3581

[7] Good is called 'lord' as against a servant, and 'father' as against a son, as in Malachi,

A son should honour his father, and a servant his lord. If I am a Father, where is My honour? And if I am a Lord, where is the fear of Me? Malachi 1:6.

And in David,

To be a slave JOSEPH was sold. The word of Jehovah tested him. The king sent and released him, he who had dominion over nations set him free and placed him as lord of his house and as one with dominion over all his possessions. Psalms 105:17, 19-22.

Here, as is evident from each individual expression, 'Joseph' is used to mean the Lord, 'lord' in this instance being the Divine Good of the Divine Human.

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. Psalms 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. Psalms 18:1-2; 2 Samuel 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. Psalms 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. 1 Samuel 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. ¹ With them he will thrust ² the peoples together to the ends of the earth. Deuteronomy 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. Psalms 92:10.

And in the same author,

O Jehovah, save me from the mouth of the lion, and from the unicorn horns ¹ answer me. Psalms 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. Lamentations 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. Ezekiel 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. Habakkuk 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. Revelation 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. Exodus 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, Exodus 30:2; 37:25. For the altar was the chief representative of the Lord, and of worship of Him, see 921. 'The altar' 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, ³ 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. Exodus 29:12; Leviticus 8:15.

Aaron was to make atonement once a year on the horns of the altar. Exodus 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. Leviticus 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. Leviticus 4:22, 25.

The same had to be done if a person ⁴ sinned - Leviticus 4:27, 30, 34 - and also when the altar was to be ritually cleansed. Leviticus 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. Revelation 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 Samuel 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. Zechariah 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. Ezekiel 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. Lamentations 2:17.

In the same prophet,

The horn of Moab has been cut off and his arm broken. Jeremiah 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. Psalms 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. Daniel 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 butting ⁵ 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 ram ⁶ 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. Daniel 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. Revelation 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. Revelation 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. Revelation 17:3, 5, 7, 9-10, 12-13.

Here as in Daniel 'horns' clearly means the powers of falsity.

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