3448. And Ahuzzath his companion, and Phicol the captain of his army. That this signifies the primaries of the doctrine of their faith, is evident from the representation of Abimelech, as being the doctrine of faith that looks to rational things; hence “his companion and the captain of his army” signify these primaries, and indeed the primaries which are of doctrine; for a “captain,” like a “prince,” signifies the things that are primary (n. 1482, 2089); and an “army” signifies the doctrinal things themselves. That an “army” signifies the doctrinal things that are of truth, or that are lower truths, is because by “warfare” in the Word, and by “war,” are signified the things that are of spiritual warfare and war (n. 1664, 1788, 2686); as also by “arms,” such as spears,” “shields,” “bows,” “arrows,” “swords,” and the like, as has been shown elsewhere. And because it is truths or doctrinal things by means of which spiritual combats are waged, therefore by “armies” these are signified; and also in the opposite sense things false or heretical.

[2] That both are signified in the Word by “armies,” may be seen from many passages, as in Daniel:

One horn of the he-goat grew exceedingly toward the south, and toward the sunrise, and toward beauty. And it grew even to the army of the heavens, and some of the army and of the stars it cast down to the ground, and trampled upon them. Yea, it magnified itself, even to the Prince of the army. His army was given over with the continual sacrifice to transgression; and it cast down truth to the ground. I heard a holy one speaking; and another holy one said, How long shall be this vision, the continual sacrifice, and the transgression that wasteth, to give both the sanctuary and the army to be trampled down? (Daniel 8:9-13).

The “horn which grew toward the south, toward the sunrise, and toward beauty,” is the power of falsity from evil (n. 2832); the “armies of the heavens” are truths; the “Prince of the army” is the Lord as to Divine truth; and because in a good sense an “army” is truth, it is said that the horn “cast down of the army to the ground,” and afterwards that it “cast truth to the ground.”

[3] Again:

The king of the north ¹ shall set forth a multitude greater than the former, and he shall come on at the end of the times of years, coming with a great army, and with much substance. And he shall stir up his power and his heart against the king of the south, with a great army; and the king of the south shall war in battle with an exceeding great and mighty army; but he shall not stand, for they that eat of his meat shall destroy him, and his army shall overflow; and many shall fall down slain (Daniel 11:13, 25-26).

The subject of this whole chapter is the war between the king of the north and the king of the south; and by the “king of the north” are meant falsities, as also by his “army;” and by the “king of the south” and his “army” are meant truths: it is a prophecy of the vastation of the church.

[4] In John:

I saw heaven opened, and behold a white horse, and he that sat upon him was called faithful and true. He was clothed in a garment dipped in blood. And his armies in heaven followed him upon white horses, clothed in fine linen white and clean. And I saw the beast and the kings of the earth and their armies gathered together to make war against him that sat upon the horse, and against his army (Revelation 19:11, 13-14, 19);

“he that sat upon the white horse” denotes the Lord’s Word, or the Lord as to the Word (n. 2760-2762); “his armies in heaven that followed him” denote the truths therefrom, consequently those in heaven who are in truths; the “beast” denotes the evils of the love of self; the “kings of the earth and their armies” denote falsities. The combats of falsity with truth are what are here described.

[5] In David:

By the word of Jehovah were the heavens made, and all the army of them by the breath of His mouth (Psalms 33:6).

The “army of them,” or of the heavens, denotes truths. Because truths are signified by an “army,” the sons of the kingdom and the angels, from the truths in which they are, are called the “army of the heavens” as in Luke:

Suddenly there was with the angel a multitude of the heavenly army praising God (Luke 2:13).

In David:

Bless Jehovah, all ye His armies, ye ministers of His that do His will (Psalms 103:21).

Praise ye him all His angels; praise ye Him all His army (Psalms 148:2).

In Isaiah:

Lift up your eyes on high, and see who hath created these; He that bringeth out their army by number. He calleth them all by name; of the multitude of the powerful and of the mighty not a man is lacking (Isaiah 40:26).

I have made the earth and created man upon it; I, My hands have stretched out the heavens, and all their army have I commanded (Isaiah 45:12); where the “army of the heavens” denotes truths, thus the angels, because they are in truths, as has been shown.

[6] In the first book of Kings:

I saw Jehovah sitting on His throne, and all the army of the heavens standing by Him on His right hand and on His left (1 Kings 22:19).

In Joel:

Jehovah uttereth His voice before His army; for His camp is very great; for he is strong that doeth His word (Joel 2:11).

In Zechariah:

I will encamp about My house against the army that passeth through and returneth, and no exactor shall pass through them any more. Rejoice greatly, O daughter of Zion; make a loud noise, O daughter of Jerusalem; behold thy King cometh unto thee (Zech. 9:8-9); where the coming of the Lord is treated of; his “army” denotes truths Divine. It is from this and also because the Lord alone fights for man against the hells which are in the continual effort to assault him, that in the Word the Lord is so often called “Jehovah Zebaoth,” “God Zebaoth,” the “Lord Zebaoth,” that is, “of armies” as in Isaiah:

The voice of a tumult of the kingdoms of the nations gathered together; Jehovah Zebaoth mustereth the army for the battle (Isaiah 13:4);

“the kingdoms of the nations” denote falsities from evils; “mustering the army for the battle” denotes fighting for man.

[7] Inasmuch as the twelve tribes of Israel represented the Lord’s heavenly kingdom, and “tribes” and likewise “twelve” signified all things of faith in one complex, that is, all truths of the kingdom (n. 577, 2089, 2129, 2130, 3272), therefore also they were called the “armies of Jehovah;” as in Exodus 7:4; 12:17, 41, 51; and it was commanded that they should be brought out of Egypt “according to their armies” (Exodus 6:26); and should mete out the camp “according to their armies” (Numbers 1:52); and should be distributed into their “armies” (Numbers 2).

[8] That by “armies” are signified truths, is evident also in Ezekiel:

Persia and Lud and Put were in thine army, thy men of war; they hanged the shield and the helmet in thee, they set forth thine honor; the sons of Arvad and thine army were upon thy walls round about, and the Gammadim were in thy towers (Ezekiel 27:10-11);

speaking of Tyre, by which are signified the interior knowledges of good and truth, and thus those who are therein (n. 1201); “army” denotes the truths themselves; that “Lud and Put” are also those who are in knowledges may be seen above (n. 1163, 1164, 1166, 1195, 1231); “shield and helmet” are such things as pertain to spiritual combat or war.

[9] That in the opposite sense “armies” signify falsities, is manifest in Isaiah:

It shall come to pass in that day that Jehovah shall visit upon the army of the height in the height, and upon the kings of the earth upon the earth (Isaiah 24:21); where the “armies of the height” denote falsities from the love of self.

In Ezekiel:

I will bring thee back, and put hooks in thy jaws, and I will bring thee forth, and all thine army, horses and horsemen, all of them completely clad, a great company with buckler and shield, all of them handling swords. Thou shalt come from thy place out of the sides to the north, thou and many peoples with thee, all of them riding on horses, a great company and a mighty army (Ezekiel 38:4, 15);

speaking of Gog, by whom is signified external worship separate from internal, thus become idolatrous (n. 1151); his “army” denotes falsities.

[10] In Jeremiah:

I will send against Babylon him that bendeth, bending his bow, and lifting up himself in his coat of mail; spare ye not her young men, give to the curse all her army (Jeremiah 51:2-3);

“Babylon” denotes worship the externals of which appear holy, but the interiors are profane (n. 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326); “her army” is the falsities of such profane interiors, as in like manner the “army of Babylon” in other passages (as Jeremiah 32:2; 34:1, 21; 39:1).

In Ezekiel:

Pharaoh shall see them, and shall be comforted over all his multitude, Pharaoh and all his army, slain by the sword. For I will put the terror of Me in the land of the living (Ezekiel 32:31-32);

speaking of Egypt, by which are signified those who pervert truths by reasonings from memory-knowledges (n. 1164, 1165); “his army,” or the army of Pharaoh, denotes falsities therefrom; the like is also signified by the “army of Pharaoh” in other passages (as Jeremiah 37:5, 7, 11; 46:2; Ezekiel 17:17).

In Luke:

When ye see Jerusalem compassed with armies, then know that her desolation is at hand (Luke 21:20); where the consummation of the age is treated of, or the last time of the church, when there is no longer any faith. That by “Jerusalem” is signified the church, see above (n. 2117), which is “compassed with armies” when it is beset by falsities.

[11] Hence it is evident that by the “armies of the heavens” which the Jews and idolaters adored, in the internal sense were signified falsities, concerning which in the second book of Kings:

They forsook all the commandments of their God, and made them a molten image, even two calves, and made a grove, and bowed themselves down to all the army of the heavens (2 Kings 17:16).

This is said of the Israelites; and in another place it is written concerning Manasseh that:

He built altars for all the army of the heavens (2 Kings 21:5);

and again that:

Josiah the king brought forth out of the temple all the vessels made for Baal, and for the grove, and for all the army of the heavens (2 Kings 23:4);

and in Jeremiah, that:

They should bring out the bones of the princes, of the priests, and of the prophets, and should spread them before the sun and the moon, and all the army of the heavens, which they have loved, and which they have served, and after which they have walked (Jeremiah 8:1-2

The houses of Jerusalem and the houses of the kings of Judah shall be unclean like Tophet, as to all the houses upon whose roofs they have burned incense unto all the army of the heavens, and have poured out drink-offerings unto other gods (Jeremiah 19:13).

And in Zephaniah:

I will stretch out Mine hand against them that worship the army of the heavens upon the roofs (Zeph. 1:4-5);

for it is principally the stars that are called the “army of the heavens;” and that by the “stars” are signified truths, and in the opposite sense falsities, may be seen above (n. 1128, 1808).

Poznámky pod čarou:

2832. By his horns. That this signifies with all power in regard to the truths of faith, is evident from the signification of “horns.” “Horns” are mentioned in many places in the Word; and there signify the power of truth from good; and in the opposite sense the power of falsity from evil; here the meaning is that the spiritual who are signified by the “ram” are entangled in natural memory-knowledge with all their might in regard to truth, and hence that they are deprived of the power of perceiving truths. For the more anyone consults natural memory-knowledges, and sticks fast in them in his animus and mind in regard to the things which are truths of faith, the more does he lose the light of truth, and with the light, the life of truth. Everyone may know this from experience, if he attends and reflects, from those who say that they can believe nothing unless they comprehend that it is so by means of the things of sense, or of memory-knowledge. If you explore their quality, you will find that they believe nothing; and moreover that nothing seems to them more wise than to ascribe everything to nature. There are many also who say that they believe although they do not comprehend; when nevertheless, in secret with themselves, they reason equally as others do from the things of sense and memory-knowledge concerning the truths of faith, as to whether a thing is so. These either have a kind of persuasion breathed in from the love of self and the world, or they do not believe at all. Their quality is manifest from their life. Both classes are indeed in the Lord’s spiritual church, but they are not of the church. They who are of the church are in a life of good, and have faith in truths; but the spiritual have faith in other truths besides those which have been impressed on them from infancy, and which they have afterwards confirmed to themselves from doctrine or from some other source. Such is the state of the spiritual, which state is here described by the “ram caught in the thicket by his horns” (see just above, n. 2831).

[2] That a “horn” signifies the power of truth from good, is evident from the following passages.

In David:

Thou art the glory of their strength, and in Thy good pleasure wilt Thou exalt our horn; for our shield belongeth unto Jehovah, and our king to the Holy One of Israel. My truth and My mercy shall be with him, and in My name shall his horn be exalted; I will set his hand also in the sea, and his right hand in the rivers (Psalms 89:17-18, 24-25 (Psalm 89:26)

where “our horn” and “his horn” manifestly denote the power of truth. The Lord’s spiritual kingdom is there treated of; “our king belongs to the Holy One of Israel” denotes that Divine truth belongs to the Lord. (That a “king” is truth, and that the Lord’s royalty is the Divine Truth, may be seen above, n. 1672, 1728, 2015, 2069); to “put his hand in the sea, and his right hand in the rivers” denotes that strength is in the memory-knowledges and the knowledges of truth. (That the “hand” and the “right hand” denote strength, see above, n. 878; and also that the “sea” and the “rivers” denote memory-knowledges and knowledges, n. 28, 2702.) In the same:

I will love Thee, O Jehovah, my strength; Jehovah is my rock, and my fortress, and my deliverer, my God, my strong rock in whom I trust, my shield, and the horn of my salvation (Psalms 18:1-2; 2 Samuel 22:2-3).

The “horn of salvation” denotes truth as to power; in this passage “strength,” “rock,” “fortress,” “God,” “strong rock,” and “shield,” are all significative of the power of truth.

[3] In the same:

In Zion will I make a horn to bud unto David, I will prepare a lamp for Mine anointed; His enemies will I clothe with shame (Psalms 132:17-18); where the Lord is treated of, who is “David” (n. 1888); a “horn” denotes the power of truth; a “lamp,” the light of truth.

In Samuel:

My heart hath exulted in Jehovah, my horn is exalted in Jehovah, my mouth is enlarged against mine enemies, because I have been glad in Thy salvation. Jehovah will give strength unto His king, and will exalt the horn of His anointed (1 Samuel 2:1 (2:1), 10);

this is the prophecy of Hannah; the “horn” denotes the power of truth.

[4] In Moses:

The firstling of his ox, honor is his, and his horns are the horns of the unicorn; with them shall he push the peoples all of them, to the ends of the earth (Deuteronomy 33:17);

this is the prophecy of Moses concerning Joseph, where the “horns of the unicorn” denote the great power of truth, as is manifest also from its being said that he shall “push the peoples with them to the ends of the earth.” So too in David:

My horn shalt Thou exalt like the unicorn’s (Psalms 92:10).

And in the same:

O Jehovah, save me from the mouth of the lion, and answer me from the horns of the unicorn (Psalms 22:21);

Divine truths, from their height, are called the “horns of unicorns;” hence the “horn” is so often said to be “exalted,” for exaltation signifies power from the interior. (That what is internal is represented by what is high, may be seen above, n. 1735, 2148)

[5] In Jeremiah:

The Lord hath cut off in fierce anger all the horn of Israel, He hath drawn back His right hand from before the enemy (Lam. 2:3);

to “cut off all the horn of Israel” denotes to deprive of truth which has power, which is also to “draw back the right hand from before the enemy.”

In Ezekiel:

In that day will I make a horn to grow for the house of Israel, and I will give thee the opening of the mouth in the midst of them (Ezekiel 29:21);

to “make the horn to grow for the house of Israel,” denotes to multiply the truths of the spiritual church, which is “Israel;” the “opening of the mouth” denotes the confession of them.

[6] In Habakkuk:

God will come from Teman, and the Holy One from Mount Paran; His honor covered the heavens, and the earth was full of His praise and His brightness shall be as the light; He had horns out of His hand, and there was the hiding of His strength (Hab. 3:3-4); where the Lord is treated of; that “He had horns out of His hand, and there was the hiding of His strength,” plainly denotes the power of truth; that “Mount Paran” is the Divine Spiritual or the Divine Truth of the Lord’s Human, may be seen above (n. 2714), which also is the “brightness” and the “light.”

[7] The Divine Truth of the Lord’s Human is thus described in John:

I saw and behold in the midst of the throne, and of the four animals, a Lamb standing as if slain, having seven horns, which are the seven spirits of God sent forth into all the earth (Revelation 5:6).

The “seven horns” denote holy or Divine truths. (That “seven” means holy, may be seen above, n. 716, 881.) The “seven spirits sent forth into all the earth,” are the holy preachings of the same truths.

[8] The “horns of the altars” signified nothing else than truth in which is power. Of these it is said in Moses:

Thou shalt make horns upon the four corners of the altar; out of it shall its horns be (Exodus 27:2; 38:2).

So too upon the altar of incense, out of which were to be horns (Exodus 30:2; 37:25). (That the altar was a principal representative of the Lord and of His worship, may be seen above, n. 921.) The altar was a representative of His Divine Good; the horns were the representatives of His Divine Truth; that truth was from good was represented by the horns being out of it, or out of the altar. (That there is no other truth than that which is from good, may be seen above, n. 654, 1162, 1176, 1608, 2063, 2261, 2429.) It is manifest from this that “horns” in the genuine sense signify the power of truth which is from good.

[9] That Aaron and his sons, when initiated in the ministry, took of the blood of the bullock, and put it upon the horns of the altar with the finger (Exodus 29:12; Leviticus 8:15); and that Aaron made expiation upon the horns of the altar once in the year (Exodus 30:10); and that when a priest sinned, he offered a bullock, and put of the blood upon the horns of the altar of incense (Leviticus 4:3, 7); also that when a prince sinned, he offered a burnt-offering, and the blood was sprinkled upon the horns of the altar of burnt-offering (Leviticus 4:22, 25); and that it was the same when a soul sinned (verses 27, 30, 34, of the same chapter); as also when the altar was expiated (Leviticus 16:18-19)—all these things signified truths from good; for all sanctifications, inaugurations, and expiations were made by truths, because truths introduce to good (n. 2830). That the “horns of the altar” signified truths which are from good, may also be seen in John:

The sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God (Revelation 9:13).

The “horns of the golden altar” manifestly denote truths from good, for thence came the voice (that “gold” is good may be seen above, n. 113, 1551, 1552; and still more the “golden altar”).

[10] In Amos:

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

That the “horns of the altar were to be cut off,” was because truth from good was no longer represented there; “Bethel” is the Divine Good, and is therefore called the “king’s sanctuary,” and the “house of the kingdom” (Amos 7:13). The kings being “anointed with oil from a horn” (1 Samuel 16:1 (1 Samuel 16:1), 13; 1 Kings 1:39) represented in like manner truth from good. (The “oil” was good, n. 886; but the “horn,” truth; the “royalty” itself in the internal sense is such truth, n. 1728, 2015, in which is power.)

[11] That a “horn” in the opposite sense signifies the power of falsity which is from evil, is evident from the following passages.

In Amos:

Ye who rejoice in a thing of naught, who say, Have we not taken to us horns by our own strength? (Amos 6:13);

“horns” here denote the power of falsity.

In Zechariah:

I lifted up mine eyes and saw, and behold four horns; and I said unto the angel that talked with me, What are these? And he said to me, These are the horns which have scattered Judah, Israel, and Jerusalem. And Jehovah showed me four smiths; and I said, What come these to do? And He said, saying, These are the horns which scattered Judah, so that no man doth lift up his head; and these are come to terrify them, to cast down the horns of the nations, which lifted up their horn against the land of Judah, to scatter it (Zech. 1:18-21).

The “horns” denote the power of falsity, which vastates the church.

In Ezekiel:

Ye thrust with side and with shoulder, and push all the diseased with your horns, till ye have scattered them abroad (Ezekiel 34:21);

here the shepherds who seduce by falsities are treated of; the “horns” denote the power of falsity; the “shoulder,” all power (n. 1085).

In Jeremiah:

Jehovah hath destroyed, and hath not pitied, and He hath caused the enemy to rejoice over thee; He hath exalted the horn of thine adversaries (Lam. 2:17).

In the same:

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

“horn” here denotes powerful falsity.

[12] In David:

I said to them that were glorying, Glory ye not, and to the wicked, Lift not up the horn; lift not up your horn on high, speak not with a stiff neck. All the horns of the wicked will I cut off, the horns of the righteous shall be lifted up (Psalms 75:4-5, 10).

The “horns of the wicked” denote the power of falsity from evil; the “horns of the righteous,” the power of truth from good.

[13] In Daniel:

A fourth beast was seen, terrible and powerful and strong exceedingly, and it had iron teeth; it devoured and brake in pieces, and stamped the residue with his feet, and it had ten horns. I considered the horns, and behold another little horn came up among them, and three of the first horns were rooted up before it; and behold in this horn were eyes like the eyes of a man, and a mouth speaking great things. I held then because of the voice of the great words which the horn spake; I desired certitude concerning the fourth beast, and concerning the ten horns that were on his head, and concerning the other which came up, and three fell before it; and concerning the same horn that had eyes, and a mouth speaking great things; I held, and the same horn made war with the saints. And he said, As for the fourth beast, it shall be a fourth kingdom upon earth, which shall be diverse from all the kingdoms, and shall devour the whole earth, and shall tread it down, and break it in pieces. And as for the ten horns, out of this kingdom shall ten kings arise, and another shall arise after them, and he shall be diverse from the former ones, and he shall humble three kings; he shall speak words against the Most High, and shall wear out the saints; afterwards the judgment shall sit (Daniel 7:7-8, 11, (Daniel 7:11)19-26).

Here in the internal sense the perverted state of the church is treated of. The things which were here seen by Daniel, as the beast, the teeth of iron, the horn in which were eyes, and the horns that spoke, and those which made war with the saints, and that which spoke against the Most High, signify the state of falsity and of heresies within the church. That “horns” signify falsity powerful and prevailing, is evident from the mere fact that eyes are attributed to them, that is, understanding (n. 2701); and that they spoke, even against the Most High. By the “kingdoms” and “kings” are not signified kingdoms and kings, but doctrinal things of falsity; as may be seen from their signification in the Word as being doctrinal things of truth, and in the opposite sense of falsity (see n. 1672, 2015, 2069, 2547).

[14] Again in Daniel:

A ram was seen by him standing before the river, which had two horns; and the horns were high, but one was higher than the other, and the higher came up last. I saw the ram pushing with his horn westward, and northward, and southward, so that no beasts could stand before him, neither was there any that could deliver out of his hand; but he did according to his will, and magnified himself. As I was considering, behold a he-goat of the goats came from the west over the face of the whole earth; this he-goat had a horn between his two eyes; he came to the ram the lord of the horns, and ran upon him in the fury of his power, and smote him, and brake his two horns; and there was no power in the ram to stand before him. Afterwards the he-goat of the goats magnified himself exceedingly and when he was strong, his great horn was broken, and there came up four horns in place of it. Soon out of one of them went forth a little horn, and grew exceedingly toward the south, and toward the east, and toward beauty; and it grew even to the army of the heavens, and some of the army and of the stars it cast down to the earth, and trampled upon them. The ram with the two horns, they are the kings of Media and Persia; the he-goat is the king of Greece; the four horns in place of one are four kingdoms out of the nation (Daniel 8:1-27).

Here in the spiritual sense the state of the spiritual church is treated of, which is the “ram” (n. 2830); and the state of that church is described, how it gradually declines and is perverted. The “he-goat of the goats” denotes those who are in faith separate from charity, or in truth separate from good, who begin to uplift themselves against good, and at length against the Lord. The “horns of the ram” are the truths of the spiritual church both internal and external; the “horns of the he-goat of the goats” are truths which have gradually degenerated into falsities; and by the “kingdoms” and “kings” here mentioned are not signified kingdoms and kings, but truths and falsities, as already said; for the Lord’s Word in its essence does not treat of worldly and earthly, but of spiritual and heavenly things.

[15] In John:

And there was seen another sign in heaven; and behold a great red dragon, having seven heads, and ten horns, and upon his heads seven diadems; his tail drew a third part of the stars of heaven, and cast them to the earth (Revelation 12:3-4).

And again:

I saw a beast coming up out of the sea, having seven heads and ten horns, and on his horns ten diadems, and upon his heads names of blasphemy. It was given unto him to make war with the saints, and to overcome them. And then I saw another beast coming up out of the earth, and he had two horns like a lamb (Revelation 13:1-2, 7, 11).

Again in the same:

I saw a woman sitting upon a scarlet-colored beast, full of names of blasphemy; having seven heads and ten horns; it was the great Babylon. The seven heads are seven mountains, on which the woman sitteth; and they are seven kings; the ten horns are ten kings (Revelation 17:3, 5, 7, 9, 12-13).

That by the “horns” here in like manner as in Daniel are signified the powers of falsity, is evident.