696. And to those that fear thy name, the small and the great.- That this signifies, and to all those, of whatever religion, who worship the Lord, is evident from the signification of fearing the name of the Lord God, as denoting to worship the Lord (of which presently); and from the signification of the small and the great, as denoting of whatever religion; for the small mean those who know little of the truths and goods of the church, and the great, those who know much, thus those who worship the Lord little and much. For so far as a man knows the truths of faith, and lives according to them, in so far does he worship the Lord, for worship is not from man, but from the truths from good that are in man, since these are from the Lord, and the Lord is in them. Those that fear Thy name, the small and the great, mean all who worship the Lord of whatever religion, because, just previously, mention is made of servants, prophets, and saints, by whom are meant all those within the church who are in truths of doctrine, and in a life according to them. Therefore by those that fear Thy name, the small and the great, are meant all those without the church who worship the Lord according to their religion; for those who worship the Lord, and live in any kind of faith and charity, according to their religion, also fear God's name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good. A last judgment takes place upon all, both those within and those without the church, and then all those who, from their religion, fear God, and live in mutual love, in uprightness of heart and sincerity, are saved; for all such by all intuitive faith in God, and by a life of charity, are associated as to their souls with the angels of heaven, and are thus conjoined with the Lord and saved. For every one after death comes to his own in the spiritual world, with whom he was associated as to his spirit during his life in the natural world.

[2] The small and the great signify less or more, that is, those who worship the Lord less or more, thus those who are less or more in truths from good, because the spiritual sense of the Word has no reference to persons, having regard to nothing but the thing signified; and the expression the small and the great there does imply persons, for it means men who worship God. For this reason, instead of the small and the great, less or more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar in respect to the servants, prophets, and saints, treated of just above, by whom, in the spiritual sense, are not meant prophets and saints, but, apart from persons, truths of doctrine and a life according to them. While these are meant, also all those who are in truths of doctrine and in a life according to them are included, for these things are in angels and men as their subjects. But in such case to think only of angels and men is natural, while to think of truths of doctrine and of life - these being the things that make angels and men - is spiritual. It is therefore evident how the spiritual sense, in which angels are, differs from the natural sense, in which men are, that is, in every particular which a man thinks, there inheres something of person, space, time, and matter, while angels think of things apart from these. For this reason, the speech of angels is incomprehensible to man, because it flows from intuition of the thing, and thus from wisdom separated from such things as are proper to the natural world, and thus respectively indeterminate in regard to such things.

[3] To fear Thy name signifies to worship the Lord, because to fear signifies to worship, and Thy name signifies the Lord; for in the preceding verse it is said, that the twenty-four elders gave thanks to the Lord God, Who is, and Who was, and Who is to come, therefore to fear Thy name means to worship the Lord. In the Word, both that of the Old and that of the New Testament, the expressions the name of Jehovah, the name of the Lord, the name of God, and the name of Jesus Christ are used, and in such cases name means all those things whereby He is worshipped, thus all things of love and of faith; and, in the highest sense, the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of the name of Jehovah, of the Lord God, and of Jesus Christ, may be seen above (n. 102, 135, 224), and it is also evident from these words of the Lord:

"If two of you shall agree on earth in my name, as touching any thing that they shall ask, it shall be done for them by my Father, who is in the heavens; for where two or three are gathered together in my name, there am I in the midst of them" (Matthew 18:19, 20).

Here to agree together in the name of the Lord, and to be gathered together in His name, does not mean in the name alone, but in those things that belong to the Lord, which are truths of faith and goods of love, by means of which He is worshipped.

[4] To fear, when spoken of the Lord, signifies to worship and to reverence, because in worship, and in all things pertaining to it, there is a holy and reverential fear, which leads one to feel that He is to be honoured, and in no way to be grieved. For it is as with children towards their parents, parents towards their children, wives towards their husbands, and husbands towards their wives, similarly as with friends towards friends, in whom there is respect and a fear of giving offence; such fear and respect are in all love and in all friendship, so that love and friendship without such fear and respect are like unsalted food which is insipid. This now is the reason why to fear the Lord means to worship Him from such love.

[5] It is said that to fear Thy name signifies to worship the Lord, and yet those who fear Him mean, here, those who are without the church, to whom the Lord is unknown, because they do not possess the Word. Nevertheless all such as have, in regard to God, an idea of a Human, are accepted by the Lord, for God under the Human form is the Lord; but those, whether within or without the church, who do not think of God as a Man, on their coming into their spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea concerning God, but only an indeterminate one, which is no idea at all, or if it be it is nevertheless dissipated. This is the reason why all who come from the earths (e terris) into the spiritual world, are first explored in regard to what idea of God they have held and have brought with them. If they have no idea of Him as a Man, they are sent to places of instruction, and are taught that the Lord is the God of heaven and earth, and that, when they think of God, they must think of the Lord, and that otherwise there can be no conjunction with God, nor consequently any association with angels. Then all those who have lived a life of charity receive instruction, and worship the Lord; but all those who declare that they have had faith, but who have not been in the life of faith, which is charity, do not receive instruction; they are therefore separated, and sent away into places below the heavens, some into the hells, and some into that part (terra) which is called in the Word "the lower earth," where they suffer severely. Still, however, the Gentiles, to whom the laws of religion are laws of life, receive doctrine concerning the Lord more readily than Christians, and they do so especially because their only idea of God has been that of a Divine Man. We have said these things in order that it may be known why it is that to fear Thy name means to worship the Lord.

[6] In many places in the Word the expression to fear Jehovah God is used, by which worship is meant; it therefore shall be explained in a few words what worship in particular is meant by fearing God. All worship of Jehovah God must be from the good of love by means of truths. Worship from the good of love alone is not worship, neither is that worship which is from truths alone without the good of love; but both are necessary. For the essential of worship is the good of love, but good exists and is formed by means of truths, and therefore all worship must be by means of truths from good. Because this is so, therefore in many passages in the Word, where it is said "to fear Jehovah God," it is also said "to keep " and "do His words and commandments." In these places therefore to fear signifies worship by means of truths, and to keep and do signifies worship from the good of love; for doing is of the will, thus of love and of good, and fearing is of the understanding, thus of faith and of truth, for all truth which is of faith belongs properly to the understanding, and all good which is of love belongs properly to the will. From this it can be seen, that the fear of Jehovah God has reference to worship by means of truths of doctrine, which are called also truths of faith. Such worship is meant by the fear of Jehovah God, because Divine Truth causes fear, for it condemns the evil to hell; but not so Divine Good, for so far as this is received by means of truths by men and angels, it takes away condemnation. It is consequently evident that so far as man is in the good of love there is the fear of God; and that in proportion as dread and terror pass away, and become a holy fear attended with reverence, so far man is in the good of love and in truths therefrom, that is, so far as there is good in his truths. It consequently follows, that fear in worship is varied with every one, according to the state of his life, and also that the sanctity attended with reverence that is in the fear of those who are in good, is also varied according to the reception of good in the will, and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul.

[7] But what has just been stated will be more evident from the following passages in the Word.

In Moses:

"What doth Jehovah God require of thee, but to fear Jehovah thy God, to walk in all his ways, and to love him, and to serve Jehovah thy God from thy whole heart, and from thy whole soul" (Deuteronomy 10:12, 20).

It is here said to fear Jehovah God, to walk in His ways, to love Him, and to serve Him, and by all these expressions worship by means of truths from good is described, worship by means of truths is meant by fearing Jehovah God and serving Him, and worship from good by walking in His ways and loving Him. Therefore it is also said, from the whole heart, and from the whole soul, heart signifying the good of love and of charity which pertains to the will, and soul the truth of doctrine, and of faith which pertains to the understanding. The heart corresponds to the good of love, and in man to his will; and soul corresponds to the truth of faith, and in man to his understanding; for soul (anima) means the animation or respiration of man, which is also called his spirit. That soul in the Word signifies the life of faith, and heart the life of love, may be seen in the Arcana Coelestia 2930, 9050, 9281).

[8] In the same:

"Ye shall go after Jehovah your God, and shall fear him, that ye may keep his precepts, and hear his voice and serve him, and cleave to him" (Deuteronomy 13:4).

To go after Jehovah God, to keep His precepts, and to cleave to him, signify the good of life, thus the good of love, from which is worship; and to fear Jehovah God, to hear His voice, and to serve Him, signify the truths of doctrine, thus the truths of faith by means of which there is worship. Since all worship of the Lord must be by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore in every particular of the Word there is a marriage of good and truth, as in the passages already cited, and also in the following. (Concerning the marriage of good and truth in the particulars of the Word, see above n.238 at the end, 288, 660).

[9] In the same:

"Thou shalt fear Jehovah thy God, him thou shalt serve, and to him shalt thou cleave, and in his name thou shalt swear" (Deuteronomy 10:20).

Here also to fear Jehovah God, and to serve Him, involve truths of worship, and to cleave to Jehovah God, and to swear in His name, involve the good of worship. For to cleave to is an expression relating to the good of love, since he who loves also cleaves to; to swear in the name of Jehovah has a similar meaning, for what is about to be done is confirmed by that means. To serve involves truths of worship, because servants, in the Word, mean those who are in truths, and this for the reason that truths serve good, as may be seen above (n. 6, 409).

[10] In the same:

"That thou mayest fear Jehovah thy God, to keep all his statutes and his commandments; thou shalt fear Jehovah thy God, and him shalt thou serve, and in his name shalt thou swear, ye shall not go after other gods; Jehovah hath commanded us to do all these statutes, to fear Jehovah our God" (Deuteronomy 6:2, 13, 14, 24).

Worship by means of truths from good, or by means of faith from love, is also described here. To fear Jehovah God and to serve Him, means worship, by means of truths of faith, and to keep and do his statutes and commandments, and to swear in the name of Jehovah, means worship from the good of love. For to keep and to do statutes and commandments is the good of life, which is the same as the good of love, since he who loves also lives. To swear in the name of Jehovah has a similar meaning, for to swear denotes to confirm by life. That to fear Jehovah and to serve Him, denotes worship according to truths of doctrine, has been shown above. For there are two things which constitute worship, namely, doctrine and life; doctrine without life does not constitute it, neither life without doctrine.

[11] Similarly in the following passages.

In Deuteronomy:

"Assemble the people that they may hear, and that they may learn and may fear Jehovah your God, and may observe to do all the words of the law" (Deuteronomy 31:12).

In the same:

"If thou wilt not observe to do all the commandments of this law, to fear this glorious and venerable name, Jehovah thy God" (Deuteronomy 28:58).

In the same:

The king "shall write for himself a copy of the law, and he shall read in it all the days of his life, wherein he may learn to fear Jehovah his God, to keep all the words of the law, and the statutes to do them" (Deuteronomy 17:18, 19).

In the same:

"Thou shalt keep the commandments of Jehovah thy God, to go in his ways, and to fear him" (Deuteronomy 8:6).

And in the same:

"Who will give that they may have a heart to fear me, and to keep my commandments all the days?" (5:29).

In these passages fearing Jehovah God is connected with keeping and doing the commandments of the law, also with going in his ways, because as stated, all internal spiritual worship of God, consisting in the good of life, must be performed according to truths of doctrine, since these must teach. Worship according to truths of doctrine is signified by fearing Jehovah, and worship from the good of life by keeping His commandments and going in His ways, to go in the ways of Jehovah denoting to live according to truths of doctrine; and because worship according to truths of doctrine is meant by fearing Jehovah, therefore it is said that the fear of Jehovah shall be learned from the law. But let it be observed, that the fear of Jehovah denotes internal spiritual worship, which must be in external natural worship; for internal spiritual worship consists in thinking and understanding truths, thus in thinking reverently and in a holy manner of God, which is to fear Him, while external natural worship consists in doing those truths, that is, in keeping the commandments and words of the law.

[12] In David:

"Teach me, Jehovah, thy way, teach it me in truth, unite my heart to the fear of thy name" (Psalm 86:11).

To teach the way signifies to teach the truth in agreement with which the life ought to be lived, therefore it is said, teach it in truth. That good of love must be conjoined with truths of faith is signified by, unite my heart to the fear of Thy name, the heart signifying love, and fear the holiness of faith, which must be united, that is, must be together, in worship.

[13] Again:

"Blessed is every one that feareth Jehovah, that walketh in his ways" (Psalm 128:1).

To fear Jehovah here also denotes to think of God in a reverent and holy manner, and to walk in His ways denotes to live according to Divine truths. There is worship by means of both of these; but in external worship, which consists in living according to Divine truths, there must be internal worship, which is to fear Jehovah, therefore it is said that he feareth Jehovah who walketh in His ways.

Again:

"Blessed is the man who feareth Jehovah, who delighteth greatly in His commandments" (Psalm 112:1).

The signification here is similar to that of the verse above; for to delight greatly in the commandments of Jehovah is to love them, consequently to will and to do them.

[14] In Jeremiah:

"They feared not, neither walked they in my law, nor in my statutes" (44:10).

Not to fear denotes not to think of God from the truths of the Word, thus not reverently and in a holy manner; not to walk in the law of God, nor in His statutes, denotes not to live them, commandments denoting the laws of internal worship, and statutes the laws of external worship.

[15] In Malachi:

"If I be a Father, where is my honour; if I be Lord, where is the fear of me?" (1:6).

The terms honour and fear are used, because honour is said of worship from good, and fear of worship by means of truths. (That honour is used in reference to good, may be seen above, n. 288, 345); therefore also honour is said of Father, and fear of Lord, for Jehovah is called Father from Divine Good, and Lord, in this place, from Divine Truth.

[16] In the same prophet:

"My covenant was with" Levi, "of life and of peace, which I gave him with fear; and he feared me" (2:5).

Levi here means the Lord as to the Divine Human, and the covenant of life and of peace signifies the union of His Divine with Himself (cum Ipso), and fear and fearing signify holy truth, with which there is union.

[17] In Isaiah:

"The spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding; the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah, whence his offering of incense shall be in the fear of Jehovah" (11:2, 3).

These words are also said of the Lord, and they describe the Divine Truth, in which and from which are all wisdom and all understanding. The Divine Truth that was in the Lord, when He was in the world, and which since the glorification of His Human goes forth from Him, is meant by the spirit of Jehovah, which rested upon Him; that He has Divine Wisdom and Divine Power therefrom, is meant by the spirit of wisdom and understanding, and by the spirit of counsel and might. That thence He has omniscience and essential holiness in worship, is meant by the spirit of knowledge and of the fear of Jehovah; and because fear signifies holiness of worship from Divine Truth, therefore it is said, whence His offering of incense shall be in the fear of Jehovah; for to offer incense signifies worship from the spiritual-Divine which is Divine Truth. That this is the signification of offering incense may be seen above (n. 324, 491, 492, 494, 567). It is said, the spirit of wisdom, understanding, knowledge and fear, for spirit means the proceeding Divine, the spirit of wisdom the celestial Divine, which is the proceeding Divine received by the angels of the inmost or third heaven; the spirit of understanding the spiritual Divine, which is the proceeding Divine received by the angels of the middle or second heaven; the spirit of knowledge the natural Divine, which is the proceeding Divine received by the angels of the ultimate or first heaven and the spirit of the fear of Jehovah means all the holiness of worship from these Divines.

[18] In Jeremiah:

"I will give them one heart and one way, to fear me all their days for good to them; and I will make with them the covenant of an age; and my fear will I put in their heart, that they may not depart from me" (32:39, 40).

I will give them one heart and one way to fear Me, signifies one will and one understanding to worship the Lord, the heart signifying the good of the will, way the truth of the understanding which leads, and fear the holy worship therefrom. I will make with them the covenant of an age, and My fear will I put in their heart, signifies conjunction by means of the good of love, and by means of the truth of that good in worship, covenant denoting conjunction, and fear in the heart, the holiness of worship from truth in the good of love; that they may not depart from Me, signifies for the sake of conjunction. Since conjunction with the Lord is effected by means of truths from good, and not by means of truths without good, nor by means of good without truths, therefore both are here mentioned.

[19] In David:

"O house of Aaron, trust ye in Jehovah, ye that fear Jehovah, trust in Jehovah" (Psalm 115:10, 11).

The house of Aaron signifies all those who are in the good of love, and those that fear Jehovah signify all those who are in truth from that good.

In the Apocalypse:

"The angel who had the eternal gospel said, Fear God, and give glory; adore him" (14:7).

To fear God and give glory to Him signifies to worship the Lord from holy truths; and to adore Him signifies from the good of love.

In David:

"Let all the earth fear before Jehovah; let all the inhabitants of the world stand in awe of him. Behold the eye of Jehovah is upon them that fear him, that wait for his mercy" (Psalm 33:8, 18).

In the same:

"The good pleasure of Jehovah is in them that fear him, in them that wait for his mercy" (Psalm 147:11).

Because the fear of Jehovah signifies the reception of Divine Truth, and mercy the reception of Divine Good, it is therefore said that the eye and the good pleasure of Jehovah are upon them that fear Him, upon them that wait for His mercy.

[20] In Isaiah:

"The mighty people shall honour thee, the city of the strong nations shall fear thee" (25:3).

Here also to honour signifies worship from good, for honour is said of the good of love; and worship from truths is signified by fearing the Lord, as said above. By mighty people are signified the men of the church who are in truths from good, for all power is therefrom; the city of the strong nations signifies those who are in truths of doctrine, and by means of these in the good of love; and as all spiritual power is from that source, therefore they are called strong nations. From these words also it is clear that there is a marriage of good and truth in every particular of the Word; for to honour is said of good, and to fear of truth, both of them in worship. The term people is used of those who are in truths, and by means of these in good, but nations of those who are in good, and from that in truths. And because all power in the spiritual world is from the conjunction of good and truth, therefore the people are called mighty, and the nations strong.

[21] The fear of Jehovah also in the following passages signifies worship in which there is holiness by means of truths.

In Isaiah:

"The heart" of the people "hath departed far from me, and their fear toward me hath become a commandment taught of men" (29:13).

In the same:

"Who among you feareth Jehovah, hearing the voice of his servant? He that walketh in darkness, and hath no brightness; that trusteth in the name of Jehovah, and leaneth upon his God" (50:10).

In Jeremiah:

"They shall bear all the good which I do unto them, that they may fear and be moved for all the good, and for all the peace which I will do unto it" (33:9).

In David:

"The angel of Jehovah encampeth round about them that fear him, to deliver them. Fear Jehovah, ye his saints, for there is no want to them that fear him" (Psalm 34:7, 9).

In the same:

"Who have no changes, neither fear they God" (Psalm 55:19).

In the same:

"The fear of Jehovah is the beginning of wisdom, a good understanding have all they that do them" (Psalm 111:10).

Because fear has reference to Divine Truth from which are holiness in worship, wisdom and intelligence, therefore it is said, the fear of Jehovah is the beginning of wisdom, a good understanding, that is, intelligence, have all they that do them.

In the same:

"They that fear Jehovah shall praise him; all the seed of Jacob shall honour him, and all the seed of Israel shall fear him" (Psalm 22:23).

[22] In Luke:

"The mercy" of God "is unto generation of generations to them that fear him" (1:50).

That to fear Jehovah God means and therefore signifies to have a sense of holiness and reverence, consequently to worship him in a holy and reverent manner is also evident from these passages.

In Moses:

"Ye shall keep my Sabbaths, and my sanctuary shall ye fear" (Leviticus 19:30);

"Ye shall reverence" (26:2).

In the same:

"The work of Jehovah, how is that to be feared (reverenced), which I will do" (Exodus 34:10).

In the same:

"And Jacob was afraid, and said, How [greatly] to be feared (reverenced) is this place; this is none other but the house of God, and the gate of heaven" (Genesis 28:17).

That to fear, when said of the Divine, and of the holiness of heaven and of the church, signifies to revere and to hold in reverence, is evident from the above passages, also from this fact, that the same word which in Hebrew signifies to fear, also signifies to revere and to venerate.

This is also evident from these words in Luke:

"There was a judge in a certain city who feared not God, neither reverenced man, who said within himself, Although I fear not God, nor reverence man" (18:2, 4).

It is said to fear God, and to reverence man, because to fear signifies to reverence in a higher degree.

[23] In Matthew:

Jesus said, "Fear not them who are able to kill the body, but are not able to kill the soul; rather fear him who is able to destroy both soul and body in Gehenna" (10:28; Luke 12:4, 5, 7).

Here however to fear signifies to stand in fear of dying spiritually, consequently natural fear, which is fearfulness and dread; but spiritual fear is a holy fear, that abides interiorly in all spiritual love variously according to the quality and extent of the love. In this fear is the spiritual man; he knows also that the Lord does not do evil to any one, much less does He destroy any one, as to body and soul in Gehenna, but that He does good to all, and desires to raise up every one, as to body and soul, into heaven to Himself. This is why the fear of the spiritual man is a holy fear, lest through evil of life and falsity of doctrine man should turn away from and thus injure that Divine love in himself. But natural fear is a fearfulness, dread, and terror of dangers, and punishment, and thus of hell; this fear abides in all corporeal love, and also variously according to the quality and extent of that love. The natural man who is in such fear knows no otherwise than that the Lord inflicts evil upon the evil, condemns them, casts them into hell, and punishes them, and on this account such persons are in fear and dread of the Lord. Most of the Jewish and Israelitish nation were in this fear, because they were natural men; for this reason the expression "to be afraid and to tremble before Jehovah" is so frequently used, and also "they were in fear and trembling;" for the same reason it is said of the sons of Israel that "they were sore afraid" when the Divine Law or Divine Truth was promulgated from Mount Sinai (Exodus 20:18-20; Deuteronomy 5:23-25).

[24] It is this fear that is meant in part by "The dread of Isaac" by whom Jacob sware to Laban (Genesis 31:42, 53); for Abraham, Isaac, and Jacob, in the Word, mean the Lord; Abraham means the Lord as to the celestial Divine, Isaac, as to the spiritual Divine, and Jacob, as to the natural Divine. The spiritual Divine signified by Isaac is the Divine Truth, which terrifies natural men, and because Laban was a natural man, it is therefore said, Jacob sware to him, by the dread or terror of Isaac. An almost similar fear is meant in Isaiah:

"Ye shall sanctify Jehovah Zebaoth, for he is your fear and your dread" (8:13).

Here fear has reference to the spiritual man, and dread to the natural man. As the spiritual man should not be in such fear as the natural man is in, it is therefore said, "Fear not."

In Isaiah:

Jacob and Israel "Fear not, for I have redeemed thee, calling thee by thy name, thou art mine" (43:1).

In Luke:

"Fear not, little flock, for it is your Father's good pleasure to give you the kingdom" (12:32);

and in Jeremiah:

"Fear not, Jacob my servant, and be not afraid, O Israel, for I will keep thee from afar; Jacob shall be tranquil and at rest, none making him afraid" (30:9, 10)

and in many other passages. Moreover, that fear, terror, consternation, and similar expressions signify various disturbances of the feelings (animi), and changes of the state of the mind, may be seen above (n. 667, 677).

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.