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다니엘서 12

한국 성경 (Korean)         

Bestudeer de innerlijke betekenis

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1 그 때에 네 민족을 호위하는 미가엘이 일어날 것이요 또 환난이 있으리니 이는 개국 이래로 그 때까지 없던 환난일 것이며 그 때에 네 백성 중 무릇 책에 기록된 모든 자가 구원을 얻을 것이라

2 땅의 티끌 가운데서 자는 자 중에 많이 깨어 영생을 얻는 자도 있겠고 수욕을 받아서 무궁히 부끄러움을 입을 자도 있을 것이며

3 지혜 있는 자는 궁창의 빛과 같이 빛날 것이요 많은 사람을 옳은데로 돌아오게 한 자는 과 같이 영원토록 비취리라

4 다니엘아 마지막 때까지 이 을 간수하고 이 글을 봉함하라 많은 사람이 빨리 왕래하며 지식이 더하리라

5 나 다니엘이 즉 다른 사람이 있어 하나는 강 이편 언덕에 섰고 하나는 강 저편 언덕에 섰더니

6 그 중에 하나가 세마포 옷을 입은 자 곧 강 위에 있는 자에게 이르되 이 기사의 끝이 어느 때까지냐 하기로

7 내가 들은즉 그 세마포 옷을 입고 강 위에 있는 자가 그 좌우 을 들어 하늘을 향하여 영생하시는 자를 가리켜 맹세하여 가로되 반드시 한 때, 두 때, 반 때를 지나서 성도의 권세가 다 깨어지기까지니 그렇게 되면 이 모든 일이 다 끝나리라 하더라

8 내가 듣고도 깨닫지 못한지라 내가 가로되 내 주여 이 모든 일의 결국이 어떠하겠삽나이까 ?

9 그가 가로되 다니엘아 갈지어다 대저 이 은 마지막 때까지 간수하고 봉함할 것임이니라

10 많은 사람이 연단을 받아 스스로 정결케 하며 희게 할 것이나 악한 사람은 악을 행하리니 악한 자는 아무도 깨닫지 못하되 오직 지혜있는 자는 깨달으리라

11 매일 드리는 제사를 폐하며 멸망케 할 미운 물건을 세울 때부터 구십 을 지낼 것이요

12 기다려서 삼십까지 이르는 그 사람은 복이 있으리라

13 너는 가서 마지막을 기다리라 이는 네가 평안히 쉬다가 끝날에는 네 업을 누릴 것임이니라

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   Bestudeer de innerlijke betekenis

Exposition of the Prophecy of the End Times from Daniel      

By Rev. Dr. Andrew T. Dibb

Photo by Caleb Kerr

Chapter twelve picks up the thread of events outlined in chapters ten and eleven, but it marks a major change in the sequence of the chapters. The two preceding chapters deal with the onset of temptation after repentance—and describe in great detail the course of that temptation, until, finally, the king of the North is destroyed. This destruction marks a victory over temptation.

As in all victories, however, there are certain "mopping up" operations to be done, which are described in the first three verses of this chapter. It is important to notice that the opening verses are a continuation of the angel speaking to Daniel. This reminds us that this final temptation took place after repentance.

VERSES 1-4
The victory in temptation brings with it a judgement over previous states. We have already been introduced to the concept of spiritual judgement in chapter seven, when Daniel saw a vision of the Ancient of Days seated on a fiery throne. That chapter describes a judgement on our external behaviours (remember the vision took place in the reign of Belshazzar). It was largely on the basis of that personal evaluation of our lives that the next series of events took place. Once we see our selves as prone to evil, we see where it comes from and the effect it has, we can be led into an even greater judgement This judgement is described in the repentance sequence in chapter nine, for true repentance is a judgement of our states of life with a commitment to rejecting and overcoming it.

Judgement always involves a struggle, especially when two sides or aspects of our personalities are involved. The events of that struggle are described in the temptations of chapters ten and eleven. When, however, the conscience gains the upper band, we come into the final states of our spiritual development, the separating out of residual evil, and falsity from the increasingly strong states of goodness from the Lord.

The means of the judgement in this chapter is Michael, the great prince who stands watch over the sons of your people. We first met Michael in the tenth chapter, when the angel speaking to Daniel notes that Michael has been sent to help him Michael is always mentioned in terms of protection, as in this chapter he "stands watch over the sons of your people" and in Revelation he protects the Woman clothed with the sun.

In the verse Michael is referred to as "the great Prince," a fitting title, for a prince, the son of a king, is a chief in the land, a leader.

Spiritual defence is combat against evil and falsity, and, as the state now described is one of victory over temptation, we can assume that Michael was at our side throughout the process, only when we are in a state of temptation, we are not always conscious of or aware of, the truths with us. Temptation dims our perception of the truth, for in temptation we feel an equal pull towards and away from truth. Often we do not recognise truth for what it is, which makes it possible for us to decline into states of evil.

When we come out of temptation, however, we see truth quite clearly. Thus Michael shall "stand up" as if he hadn't been there before. This represents a new clarity, for with our propensity to selfishness beaten we can see truth in its glory. "Standing" represents the truths which directed us through our various temptations becoming the central and unquestioned centre of our minds. Note that Michael will "stand watch over the sons of your people," and here again the emphasis is on truth. As we have noted before "sons" denote the truth in our minds.

The principle being developed in this final chapter then, is that while the conscience may take a battering during the process of our temptations, should we emerge victorious, that conscience becomes the major force in our post-temptation. state. Michael standing up to watch over the sons of our people describe this development, for the fighting and protecting truth, having guided us in the valley of the shadow of death, now guides us into the light of wisdom.

The sight of truth leads into new states. As we examine our lives in its light we will still find many things opposite to, and interfering with our new perception of truth and its corresponding desire to do good things, both spiritually and naturally. The result is "trouble, such as never was since there was a nation, even to that time".

The "trouble" is different. Before victory our spiritual troubles were temptations, or conflicts between good and evil. We were torn in two. The clarity of victory doesn't bring this kind of trouble however, for once a temptation has been overcome, the evil or falsity prompting it looses its power over us What remains is to separate out the residual things

Most of these take the form of habitual feelings, thoughts and actions, which, because they have been practised for so long, remain with us even thought they are no longer connected with their underlying source. The effect of victory is to take notice of these and to reject them from our lives.

Notice the angel's words to Daniel: "And at that time your people shall be delivered, every one who is found written in the book." The promise it that in the final separating out of evil thoughts and feelings in the wake of victory, the states related to Daniel, or the conscience, shall be gathered together and preserved.

The promise of deliverance is crucial to the development of the theme of victory. If we did not believe that our temptations would eventually subside we would never manage the spiritual energy to fight against them. Life would seem both pointless and hopeless. The whole book of Daniel, however, points to ultimate deliverance, and the idea follows like a thread through both the historical and prophetic sections. Remember how Daniel was taken captive from Jerusalem? His deliverance came when he found favour first with the master of the eunuchs and then with Nebuchadnezzar. In the second chapter he is delivered from death by being able to interpret the kings dream. In the third chapter his friends are saved in the fiery furnace. Again he is rescued in the lion's den, and so on. In the prophetic sections the theme continues in the alternating states of temptation and peace. Each state of peace is a deliverance.

Delivery from evil is liberation from damnation (Arcana Coelestia 8018). When our selfish side runs amok in our lives, as Nebuchadnezzar and the others run wild, we are in spiritual danger. Selfishness pulls us into hell like a current pulling a ship out to sea. Unless a person finds the means to resist that pull, we will find ourselves in the depths of spiritual destruction. The Lord delivers us from this fate by giving us a conscience—the Daniel in our minds.

In history the Lord saved the human race when He came into the world and made it possible for Divine truths, the Logos, to come down to a level at which it could interact with human evil. The Lord interacted with evil spirits, He endured temptation, and even allowed Himself to be crucified. This makes it possible for His truth to continue to penetrate down to our level. We are capable of learning that truth and of having it form the basis not only of our thoughts, but also of our motivations, and our actions. Thus we can be delivered. Deliverance is the ultimate act of mercy on the part of the Lord.

Not all our states can be delivered, however. Our selfishness, greed, arrogance and pride that were taken on in the throes of temptation cannot be purified and lifted up to heaven. They must be jettisoned completely as an impediment to our spiritual life. On the things we do in accordance with the Lord, which up to this point are the things of repentance and reformation, can be lifted up. Thus the angel said to Daniel, “and at that time your people shall be delivered, every one who is found written in the book.”

Our 'book of life' is the record, in our memories, of all we have done during our lives in this world—and salvation is the Lord's remembering or noticing of these deeds (Arcana Coelestia 8620). If our deeds were those of unrepentance, a wallowing in states of selfishness, then our book of life would reflect this, and the Lord, on seeing us would be reminded of our selfishness. However, if, as is the case in this chapter, our life has been one of a progressive development of the conscience, accompanied by a sight of our motivating evils and a constant battle against them, then our book of life will reflect a growing spirit.

The result will be the gradual perfection of life. One should not think that once we have been victorious in temptation our lives level off to spiritual stagnation. Angels are continually being perfected to eternity—only from their developed state they do not undergo temptations as we do. For them it is a much easier matter to reject the imperfections within themselves and embrace the higher, ....wore spiritual things planted in their spirits by the Lord Himself.

So Daniel is told that after deliverance, “Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.”

The meaning of this verse is fairly clear in the light of what has been said before. "Those who sleep in the dust of the earth" describe our various states, our thoughts and feelings, our habitual ways of looking at things which are "asleep" because they are buried in our unawareness. "To be asleep" generally means to be in states of obscurity, as we have seen many times before.

The "dust of the earth" is reminiscent of the creation story in Genesis, where God formed a mail from "the dust of the ground, and he breathed into his nostrils the breath of life, and man became a living soul" (Genesis 2:7). Thus we are carried back to the imagery of the perfect being, formed by God to live in the Garden of Eden.

However, before we attain that state, we still have to be perfected in this spiritual development Note everything in us can be lifted up, and so some of our states awaken "to everlasting life, some to shame and everlasting contempt."

The same is true with our ideas. In another image carrying us back to the earlier parts of Genesis, Daniel gives symbols of the firmament and the stars. Both of these were created by God in the Genesis account, and both represent the perfection of the regenerating mind. However, once again there is a purification process, for "those who are wise shall shine," and those "who turn to righteousness like stars forever and ever."

The states after temptation, therefore, are states of increasing spiritual development and peace. The book of Daniel does not develop these ideas in any further detail, but from other places in the Word we are shown how this peace takes form in our minds. Once selfishness is subdued, rooted out with all its terrible effects from our lives, we are open to the wonder of heaven. An inkling of that state is given to us in the Heavenly Doctrines: “Such people feel pleasure in worshipping God for God's sake and in performing services for the neighbour for his sake, and so in doing good for good's sake and in speaking truth for truth's sake. They are unwilling to acquire merit by any charitable act or point of faith, they flee from and loathe evils, enmity for example, or hatred, revenge, or adultery, and even thinking about such things with the intention of doing them (The New Jerusalem and its Heavenly Doctrine 167).

Even the most casual consideration of this passage shows us how different this state is from the selfish states represented by Nebuchadnezzar and Belshazzar, how far removed it is from the viciousness of the beast arising from the sea, or the pomposity of the he-goat's little horn. Repentance and temptation breaks the power of these things over our minds, and the Lord, in His infinite mercy, forgives us our trespasses and graces us with peace.

So the book of Daniel draws to its conclusion. When the angel had finished describing these things to Daniel.. he gives him a final warning: “But you, Daniel, shut up the words, and seal the book until the time of the end; many shall run to and fro, and knowledge shall cease.”

These words mark the end of the angel's speech to Daniel. They raise the obvious question of why Daniel should "shut up the words and seal the book". While the Writings do not give any indication of what these words may mean, they could be interpreted.

To shut up, the words and seal the book indicates hiding the promise somewhat from view (Apocalypse Revealed 257), not permanently but "until the time of the end." Time, as we have seen before, indicates a state. At the time that Daniel saw this vision the temptations were not yet finished. Remember that the vision took place in the first year of Darius the Mede (chapter 11). Darius describes the external spiritual state, the state in which temptations take place.

Chapters eleven and twelve, therefore, are a promise of states that will come, both states of temptation and victory. But the victory is not there yet. We need to know that if we have trust and faith in the Lord, and if we are tenacious in our spiritual life, we will be victorious—not from our power, but from the Lord's. Yet that knowledge in temptation is intellectual only. If we knew for certain the outcome of our temptations the temptation would be meaningless. If we knew that we would lose in temptation, then there would be no point in trying, and, if we knew we would win, again there would be no point in trying. So the outcome has to be kept from us. The promise of victory and its peace is there, but true peace can only be revealed to us when we are ready for it.

This does, not mean that we should repose in a state of ignorance. The thrust of Daniel is to chart the rise of temptations, the origins of our evils and how, through temptations we overcome them. The angel points out to Daniel that "many shall run to and fro", indicating once again the alternations in our spiritual states. We have to pass through one state after another, yet, each time we face a temptation and overcome it, we move closer to the final states of peace the angel promises in this chapter.

So he concludes, "knowledge shall increase". Knowledge is vital to our spiritual growth. We need to know what evil is, where it comes from, and how to overcome it.. Equally importantly, We need to learn to recognise the states of peace and tranquillity the Lord gives us in the midst of our temptations. Only then can we learn to rise above our selfishness and truly shine in the brightness of the Lord's firmament.

VERSES 5-13
As the angel's words to Daniel drew to a close, so we are taken back to Daniel himself. Suddenly, so to speak, we are back where we were before the vision started. To refresh our memories, we need to turn back to the beginning of chapter 11, "in the first year of Darius the Mede." Taken historically this vision must have taken place soon after Belshazzar was "weighed in the balances and found wanting". If we cast our minds back to chapters five and six, we are reminded both of Beishazzar's blasphemy and Darius' foolishness. Those states serve as a good point to tie in the final stages of our regeneration, for while the reign of Darius marks a new spiritual beginning and a clean break from Belshazzar, our spiritual work is not yet done.

People regenerate when they leave selfish or evil states behind them and embrace new states of goodness As is very clear across the drama of Daniel, this only takes place through the process of repentance and reformation Yet we need to have a vision that such change can in fact happen. We can abandon our Nebuchadnezzar and Belshazzar states and come to the point at which the king of the North, along with his lackeys, can be banished from our minds.

Daniel's vision shows us this ideal, and, hopefully, raises hope in our lives. We can repent, we can over come and, as the Lord promises in the book of Revelation: “To him who overcomes, I will give to eat the tree of life which is in the midst of the paradise of God... He that overcomes shall not be hurt by the second death...” (Revelation 2:7, 11. For further promises, consult Revelation 2:17, 2:26, 3:5, 3:12, 3:21.)

Coming back to Daniel brings us back to our own lives somewhat with a jolt. Watching the picture of the fierce battle between the kings of the north and south unfold almost makes it look as though our spiritual, progression happens on autopilot. Nothing could be further from the truth. Temptations are fought and won, or lost, because of the input from us. If we hope to win, then our conscience must take the lead. This doesn't negate the need for an ideal, for our conscience cannot lead us in a vacuum, it has to know where to lead us. But still it must lead.

The conscience, represented by Daniel in the "first year of the reign of Darius the Mede" stands at the outset of our spiritual life. We know what to expect from beginning to end. Each vision lays down a new path for us, challenging us to see the origin of our false thoughts and evil intentions. Each state of judgment stands before us, calling us to choose one way or another. The alternating times of peace and temptation remind us that not all regeneration will be hard work—there will be times of rest and peace as the spiritual advances we make begin to affect our minds. And we will grow in strength—our temptations may become fiercer, may seem recurring, yet with each step we will be fitter to face and overcome them This whole process, however, requires the active participation of our Daniel And so, the final verses of the book bring us back to him and has last vision.

Having been told to "shut up the words and seal the book", Daniel found himself on watching two angels, one on each side of a riverbank Unlike Michael, these two angels are not identified by name—their distinguishing factors are that they are on either side of a riverbank, and one of them is "clothed in linen."

The significance of this vision lies in three main areas, each part of the final preparation for the conscience to begin the work of leading us into regeneration The first is the fact that there are two angels. In the spiritual world things in duality represent love and wisdom, and this in turn is described by the two side of a person's mind, the will, or ability to love, and the understanding, or the ability to grow wise. These two abilities from the very basis of the human mind and thus the foundation of our spiritual life.

The will and understanding are held in connection with the spiritual world by means, of angels and spirits. Since there are angels and spirits who are primarily in love and those primarily in truth, it follows that each person has two angels, one for the will and one for the understanding with him or her at all times—without them we would lose connection with the spiritual world and die.

Daniel saw this duality of presence in his vision of the two angels alongside the river, and, one could say, joined by the presence of the river between them; for a river, as we have seen before, represents the stream of truth; for a river represents a person's intelligence (Arcana Coelestia 7323). The last river we saw in Daniel was the Tigris mentioned in chapter 10, which because it was an east-flowing river depicted the understanding, or intelligence, of truth leading us towards the Lord. In essence this is the work of conscience, so we could say that Daniel’s vision of two angels, one on each riverbank, is an image of the conscience, binding both the will and understanding together in an ideal striving for regeneration. Certainly regeneration cannot take place without these three components in our minds; our will and understanding must work in harmony with our conscience, and together they lead us.

Yet notice the distinction between the angels. One is "clothed in linen," and this factor becomes the distinguishing feature between the two angels. Daniel had once before seen an angel clothed in linen, also at the river bank of the Tigris. In chapter ten we read: “I looked, and behold, a certain man clothed in linen, whose loins were girded with the fine gold of Uphaz.”

As we saw in the explanation of that verse, linen "represents the pure and genuine truths from the Word" (Arcana Coelestia 9872, Apocalypse Revealed 691, Apocalypse Explained 951). One can assume, then, that this angel describes the understanding, for that is formed from truths from the Word, acting as a leader or guide to the will. It comes as no surprise that this is the angel consulted by the other, who by default must represent the will. It also is characteristic that the desire of the will formed from the combination of knowledge of truth and victory over evil in temptation to long for a completion of the process of regeneration.

When we are in the process of regeneration it often seems as though we will never finish and often during our lifetime in this world we don't Yet as a new will is formed as a result of the regenerative process, so a keenness develops for completion. Just as the old will, infected with selfishness as it was, wanted freedom to act out its lusts, so the new will wants the freedom to express itself unhindered by selfishness. At times we may sense this inner desire as an impatience to get the states of temptation over and done with.

The result is the question, from the will of "How long shall the fulfilment of these wonders be?" When shall we be finished? When shall we be perfected and recreated into the image and likeness of God, with the beasts destroyed and the king of the North's power at an end?

The answer can only come from truth, for if truth guides and directs our intentions, then in time the truth will overcome the obstacles imposed by selfishness. The longing for spiritual life, therefore, has to be subordinated to the truths we know. Thus the man clothed in linen answers At first Daniel describes him as being on the riverbank, but then he describes him as "being above the waters" in both verses six and seven.

This positioning "above the waters" brings to mind the second day of creation described in Genesis, where the "waters" were separated above and below the firmament. Several times so far, we have noted that "water" is a symbol for truth, and the division of waters above and below the firmament describes how, as a person regenerates, he or she early becomes aware of the distinction between the private, spiritual, inner self, and the public, worldly outerself (Arcana Coelestia 24). There is a parallel between the creation story and the state the person is going through at this point in Daniel. For now, after the revelatory visions given to Daniel, we are able to see, to have a concept of the work that still has to be done in our spiritual lives before we can relax into the peace of heaven. For this reason the "man clothed in linen," our conscience, speaks from the higher, more interior concepts in our minds.

As he speaks he matches his words to gestures, lifting up his right and left hands towards heaven. Again the symbolism is familiar, for a hand represents a person's power, and, in this case the dual, matching powers of our relationship to truth. Truth only has power to deliver us from self if we match our affection or delight in the truth with an understanding of it. The right hand depicts our affection for truth, while the left our understanding (Cf. Arcana Coelestia 2701), and these together are lifted up in an acknowledgement that the power of regeneration comes from the Lord alone.

There is, then, the intellectual recognition that we need to undergo the states of temptation, and victory, in order to reach the full freedom of deliverance There can be no short cuts, or half measure, which is described in those mystical words "that it shall be for a time, times and half a time."

Fewer phrases in the Word have been invested with as much mystical meaning as these, and yet few are simpler when understood both in their proper context and according to the inner sense. As we have seen over and again in this study "time" in the Word describes a state. We will not find true peace until we have gone through all the states of regeneration.

The angel describes the progression of states here as "time, times and half a time" We could paraphrase that to say, "a state, multiples states and fractions of states." In other words, no part can be left out. Each detail of the entire book of Daniel shows what these states are, following and developing them in a steady progression from start to finish. We need to deal with those states. We cannot be regenerated if Nebuchadnezzar is running amok in our intentions, or if Belshazzar controls a blasphemous external. Nor will we find peace if, like Darius we are puffed up with our own importance. We need to take hold of the beasts arising from the murky depths of our own minds, and cast them out. We need to let the truth judge us, and stand in awe of what we see not only in ourselves, but in the Lord's absolute mercy in giving us the spiritual wherewithal to overcome it. If we short cut any of these stages, we leave alive in us a flame, no matter how small, that can and will erupt into a larger fire at the slightest chance. We cannot hurry regeneration, we must pass through the states—all of them.

As we pass through the stages of regeneration the Lord reorders our lives. Things that had once been in disorder are rearranged. This happens on every level of our being from our feelings, our thoughts, and our actions. This reordering is described in the angels words that the end would come "when the power of the holy people has been completely shattered".

As these words stand they make if sound as if "the holy people" in us is shattered, which seems to imply that evil wins. However, this is not the case. What is described here is better translated in the Apocalypse Explained (1968: Swedenborg Foundation) where it says "and then they are to make an end of dispersing [the power] of the people of holiness." Temptation becomes when "they"—word omitted in the English—is taken to mean the forces of selfishness. The object of se1fishness, as has been shown from one end to the other in Daniel, is to turn all things to itself. To achieve this there is the continual effort to put conscience to flight, as Daniel on two occasions was put in physical danger, and how the he-goat put the ram to flight. Victory in temptation, however, stops this, putting an end to the "dispersing of the power of the people of holiness," for in victory the holy states with us are consolidated and brought together. Order is created from the disorder of selfishness. When this happens, then regeneration can be said to be finished.

Daniel the prophet heard only the cryptic words of the angel clothed in linen. He could not understand, just as we cannot: fully understand, the extent of the regenerative process in our lives. It is only possible for us to see a tiny fragment of the evils in our lives, for to see them in entirety would completely overwhelm us. It is not surprising then that Daniel was confused. The process can seem to go on and on, and we may get the feeling that our regenerative process will never be completed.

The angel’s response, however, is one of comfort. "The words," he said, "are closed up and sealed till the time of the end" Similar words were expounded earlier in t1 chapter, where we saw that to "close and seal" means to hide from view. Our work in the process of regeneration is to look ahead to the time of final deliverance, but to do so with the recognition that the Lord, working through His Divine Providence, will lead us to that point. There is never a time when we can say "all I've got left to do is such and such, and then I'll be finished." In very real sense the process never stops, for even as angels we are perfected to eternity.

However, we do have to keep in mind that the process of self-judgment and rejection of evil and falsity is ongoing. "Many shall be purified, made white and refined, but the wicked shall do wickedly." These words give a wonderful picture of the back and forth pendulous swing of our progress. The truth is that we cannot reject our evil states until they are clear to us, until we can see their origin, the progress of their destructive course in our lives; and then, willingly reject them.

Even though the process may take forever, it will draw to a close. In verse 11, the angel puts a time limit on our decline into evil (assuming we exercise our conscience to reject the evil and come out of it), saying, “And from the time that the daily sacrifice is taken away, and the abomination of desolation is set up, there shall be one thousand, two hundred and ninety days.”

The description of the daily sacrifice being taken away is in Chapter eight The process begins with the little horn growing out of the male goat. It represents the false thoughts we have as a direct result of evil—in other words, the effect of selfishness, greed, arrogance and pride in our minds. This kind of falsity is devastating, for is not the kind of false thought that makes evil activity possible, but the thoughts which come because we are actually in evil. As Daniel watched, this little horn spread, indicating the poisonous influence of this kind of evil in our minds. Ultimately it took away the ability to worship the Lord in humility. The daily sacrifice on our part is that humble worship of the Lord, and when we cease to practice it, our spiritual life is in jeopardy. We can come back from the brink of that disaster, but only through the battles of temptation.

The "abomination of desolation" is the state in which there is no love nor charity left in a person because it has been overcome by evil (Arcana Coelestia 2454). This happens because the person is in a state in which “the Lord is no longer acknowledged; consequently when there is no love and no faith in Him; also when there is no longer any charity toward the neighbor; and consequently when there is not any faith of good and truth” (Arcana Coelestia 3652).

The decline into evil, then, is one thousand two hundred and ninety days. This decline makes it possible for us to see the evil in ourselves, to recognise its spiritually destructive power, and to reject it.

Every number in the Word has a special significance, which can be seen by analysing the individual parts of the number.

One thousand - A thousand indicates "innumerable things because it is made up of "tens" and "ten" represents "many things" or even "all" (Arcana Coelestia 2575). It is interesting that a fixed number can mean, uncountable things. In this case, the thousand represents the many, man states of evil which grow out of our falsities and evil and which lead to spiritual destruction.
Two hundred - As we have seen before, two involves the concept of joining things together, and hundred, like thousand, is an image of "many things". It also has the image of conflict, for when two things are joined together there is always some aspect of conflict in the conjunction.
Ninety - Ninety, however, is a different family of numbers, for it is made up of a multiple of three, and three represents fullness or completeness—carrying with it the concept of the end of one state and the beginning of a new state.

This time frame, then, of one thousand, two hundred and ninety days, is less dramatic in the internal sense than in the hands of some biblical prophecy interpreter trying to determine the end of the world. It signifies the fullness and completion of a state. Once we reach the point in our path of spiritual decline, our states have to run their course. The joining together and its conflict is implied in the "two hundred" is the joining of false thoughts with evil actions, so that our minds become an epitome of evil, while the "three" in "ninety" describes that that state must eventually come to an end.

Left unchecked our spiritual lives will dwindle down into the "abomination of desolation" where goodness, charity, altruistic love and inner peace will be totally absent. We cannot serve God and mammon.

Yet there is always hope. and the angel’s closing words give that hope for the future: "Blessed is he who waits." The English in this verse somehow implies a passive waiting, much as we would wait a bus stop. However, as the book of Daniel shows us, our spiritual development is anything but passive and in the doctrines we are told that a person “greatly errs who believes that he or she is incapable of doing anything for his or her own salvation because the light to see truths and the affection of doing them, as well as the freedom to think and will them, are from the Lord, and nothing of these from the person. ... If one lets one's hands hang down and waits for influx he receives nothing, and can have no reciprocal conjunction with the Lord, thus he is not in the covenant” (Apocalypse Explained 701:3).

The idea of "waiting" contains far more than modern English allows for. In the original language "to wait" included the aspect of longing for something (Brown-Driver-Briggs #2442). In Latin the word used to translate this concept is "expect". These two amplifications of the idea open up considerably the field of interpretation. It is inconceivable that the angel speaking to Daniel had any expectation that he should simply "wait" and hope for blessedness.

Yet to long for and expect the happiness of blessing is a different matter all together. This really is the essential glue that holds the entire process together. If we had no hope, no expectation that the difficult states of self analysis and temptation were not going to achieve anything, then there would be no point at all to the entire exercise. It is only if we expect that things will get better, that we will be liberated from selfishness, that it is possible to make sense out of human life in this world.

Unmentioned in Daniel, but closely related to "waiting" is the idea of confidence in the Lord. We need to be confident that the power to resist and reject the evil side of ourselves comes from the Lord, and equally we need to be confident that should we exercise that power in our lives, the Lord will bring us into a state of tranquillity and peace.

The angel's words, then, are words of hope. He points out to Daniel that it is possible for our evil natures to carry us into hell, for the "daily sacrifice" can be carried away, and we can reach the "abomination of desolation". The force that resists that is our expectation of the Lord, our confidence that He will give us the power, in fact that we already have the power to overcome our evils, if only we could use it freely and courageously in our daily lives.

Should we do that, we will come into a completely different state, for as the angel said, “Blessed is he who waits, and comes to the one thousand three hundred and thirty-five days.”

Once again our final state is described in a series of numbers, although this is a different number, just as hell is a different state from heaven.

The analysis of this number is very similar to the one in the previous verse, sharing in common thousands and hundreds. However, the two figures are different in other respects, the former having two hundred and ninety days, the latter three hundred and thirty five days.

Three hundred - As we have seen many times before, the number three represents the completion of one state and the beginning of another. Hundred, being multiples of ten, also contains the idea of completeness or fullness.

Thirty - Thirty has much the same meaning as the number three hundred, both being multiples of three and ten.

Five - The number five generally carries the idea of a "few" (e.g. Arcana Coelestia 1686, 2267, 2575). However, the number five can represent the states of goodness and truth the Lord instils in a person during the regenerative process (Arcana Coelestia 6156). However; five can also be seen as half of ten, and, as we are told, "half or twice any number when used in the Word holds the same meaning as the number itself" (Arcana Coelestia 5291).

When we take these aspects of the number one thousand, three hundred and thirty five in to account, the picture emerges of the state of completion of the regenerative process. In this state the goodness and perspectives that one has striven for throughout the events described in the book of Daniel, have been accomplished—the process is finished and the person free to live a life of continued development possible only after the selfishness has been banished.

It is interesting to note that the role of the number "three" in this penultimate verse, for there are three hundred and thirty five years. It ties in with the beginning of the book, for in the first verse it says: "In the third year of the reign of Jehoiakim, king of Judea." Thus one sees the cycle of life, the original state, the lust for falsities and the aversion to truth, represented by Jehoiakim, initiate a cycle of selfish violence in our lives. This in turn can only be overcome by the conscience, which leads and directs us through the paths of temptation until eventually we are liberated.

Regeneration is a long process, and it cannot be hurried. However, we do need to know that the battles we face in our daily lives, the often excruciating inner conflicts between selfishness and conscience, serve a purpose: they lead us to the states of heaven This makes the book of Daniel a little like a road map, guiding us through the course of life for we need to know where we are going in order to retain the commitment to that spiritual journey.

When we look inwards to see the rampant Nebuchadnezzar states of selfishness, or the profane Belshazzar states of behavior, when we see our slide into evil and the power that it has over our lives, then we need to be reassured that we can repent. We have the ability to fight against these things from the power given to us by the angels surrounding us, Gabriel and Michael, and all they represent are real forces in our lives. We can overcome and be set free.

But it takes time, dedication and patience. The angels final words to Daniel must have been words of immeasurable comfort to an old man, torn from his native land and placed at the heart of the greatest empire in the world at that time. Similarly they are words of promise to each of us as we battle to overcome the evils of selfishness, as we are caught in the vortex of temptation. They are words of the promise of peace and hope for the future: “But you, go your way till the end; for you shall find rest, and will arise to your inheritance at the end of the days.”

From Swedenborg's Works

Belangrijkste verklaring(en) van Swedenborgs werken:

요한 계시록 풀이 500

The Inner Meaning of the Prophets and Psalms 183


Andere referenties door Swedenborg op dit hoofdstuk:

Arcana Coelestia 1664, 2531, 2838, 5376, 7051, 7988, 8018, ...

요한 계시록 풀이 51, 171, 256, 478, 548, 562, 704, ...

주님에 관한 교리 4

성경에 관한 교리 61

천국과 지옥 171, 346, 518

참된 기독교 606, 652, 788


References from Swedenborg's unpublished works:

Apocalypse Explained 72, 199, 222, 608, 610, 700, 717, ...

Coronis (An Appendix to True Christian Religion) 5

An Invitation to the New Church 10

Spiritual Experiences 303

Scriptural Confirmations 2, 4, 15, 38

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Word/Phrase Explanations

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Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library by following this link.


 Michael—The Great Prince
The name Michael is actually a question, meaning, literally, “Who is like God?” The answer to this question can help us fight against the dragon.
Worship Talk | Ages over 18

De Bijbel

 

다니엘서 7:21

한국 성경 (Korean)         

Bestudeer de innerlijke betekenis

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21 내가 즉 이 뿔이 성도들로 더불어 싸워 이기었더니

   Bestudeer de innerlijke betekenis
From Swedenborg's Works

Belangrijkste verklaring(en) van Swedenborgs werken:

The Inner Meaning of the Prophets and Psalms 178


Andere referenties door Swedenborg in verband met dit vers:

Arcana Coelestia 1326, 2547, 2832, 10182

요한 계시록 풀이 270, 574, 586


References from Swedenborg's unpublished works:

Apocalypse Explained 316

Canons of the New Church 37

Scriptural Confirmations 4, 37

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Hop to Similar Bible Verses

다니엘서 8:9, 12, 12:7

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Word/Phrase Explanations


The symbolic meaning of "seeing" is "understanding," which is obvious enough that it has become part of common language (think about it; you might see...

Resources for parents and teachers

The items listed here are provided courtesy of our friends at the General Church of the New Jerusalem. You can search/browse their whole library by following this link.


 Coming with Clouds of Heaven
Project | Ages 7 - 17

Van Swedenborgs Werken

 

Apocalypse Explained #316

Apocalypse Explained (Whitehead translation)      

Study this Passage

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316. Having seven horns, signifies who has omnipotence. This is evident from the signification of a "horn," as being the power of truth against falsity, but in reference to the Lord, as being all power or omnipotence. The Lamb was seen to have horns seven in number, because "seven" signifies all and it is predicated of what is holy (see above, n. 257. A "horn" and "horns" signify power, because the power of horned animals, as of oxen, rams, goats, and others, is in their horns. That "horn" or "horns" signify the power of truth against falsity, and in the highest sense, which treats of the Lord, signify omnipotence, and in a contrary sense the power of falsity against truth, is evident from many passages in the Word; and as it is thus made clear what is signified in the Word by "horns," so often mentioned in Daniel, and also in Revelation; and as they are still employed in the coronation of kings, I will quote the passages here.

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


[2] In Ezekiel:

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

"To make a horn to bud forth unto the house of Israel" signifies truth in abundance; "the house of Israel" is the church; because this is signified by "horn," and "its budding forth," it is also said, "and I will give thee the opening of the mouth," which means the preaching of truth.

[3] In the first book of Samuel:

My horn hath exalted itself in Jehovah; my mouth is enlarged against mine enemies, because I am glad in Thy salvation. He shall give strength unto His king, 1 and shall exalt the horn of His anointed (1 Samuel 2:1, (1_Samuel 2:1) 10).

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

(Referenties: 1 Samuel 2:10)


[4] In David:

Jehovah hath exalted the horn of His people, the praise for all His saints, for the sons of Israel, a people near unto Him (Psalms 148:14).

"He hath exalted the horn of His people" signifies that He hath filled with Divine truths; therefore it is said: praise for His saints, for the sons of Israel, a people near unto Him," for those are called "saints" who are in Divine truths, since Divine truth is what is called holy (see above, n. 204. "Israel" is the church that is in truths, "sons of Israel" are truths, "a people" is also predicated of those who are in truths, and a people conjoined with the Lord by truths is said to be "near."

(Referenties: The Apocalypse Explained 204)


[5] In the same:

Jehovah God of Hosts, Thou art the splendor of their strength; and by Thy good pleasure Thou shalt exalt our horn (Psalms 89:8, 17).

Here also "to exalt the horn" signifies to fill with Divine truth, and thereby to give power against falsities; therefore it is said, "Jehovah God of Hosts, Thou art the splendor of their strength," "splendor" in the Word is predicated also of the church, and of the doctrine of truth therein.

[6] In the same:

The good man is gracious and lendeth. His righteousness standeth forever; his horn shall be exalted with glory (Psalms 112:5, 9).

That "horn" signifies Divine truth is clear from this, that it is said, "his righteousness standeth forever, and his horn shall be exalted with glory;" "righteousness" in the Word is predicated of good, and "horn" therefore of truth; for in every particular of the Word there is a marriage of good and truth; "splendor" also signifies Divine truth.

[7] In Habakkuk:

The brightness of Jehovah God shall be as the light; He hath horns coming out of His hand; and in them is the hiding of His strength (Habakkuk 3:4).

Because "horns" signify Divine truth with power, it is said, "the brightness of Jehovah God shall be as the light," and "in the horns is the hiding of His strength;" "the brightness of Jehovah" and "light" signify Divine truth; and "the hiding of His strength in the horns" signifies the omnipotence of Divine good through Divine truth, for all power of good is through truth, and in Divine truth lies concealed the omnipotence that is of Divine good.

[8] In David:

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

"David" means the Lord in respect to Divine truth (see above, n. 205; and "his horn shall be exalted" means His Divine power, which He has from Divine good through Divine truth; therefore, it is said, "My truth and My mercy shall be with him;" "mercy" in the Word, in the Word, in reference to Jehovah, or the Lord, signifies the Divine good of the Divine love. Because "David" means the Lord in respect to Divine truth proceeding from His Divine Human, He is called "David, my servant," "servant" meaning, in the Word, not a servant in the usual sense, but whatever serves, and it is predicated of truth because truth serves good for use, here for power.

(Referenties: The Apocalypse Explained 205)


[9] In the same:

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

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

(Referenties: The Apocalypse Explained 62)


[10] In the same:

Jehovah my strength, my cliff, my fortress; my God, my rock, in which I confide, my shield and the horn of my salvation (Psalms 18:1-2; 2 Samuel 22:2-3).

"Strength" and "cliff" in reference, as here, to Jehovah or the Lord, signify omnipotence; "fortress" and "rock in which he confides" signify defense; "shield" and "horn of salvation" signify consequent salvation; "strength," "fortress," and "shield," in the Word are predicated of Divine good; "cliff," "rock," and "horn" are predicated of Divine truth; therefore these signify omnipotence, defense, and salvation, which Divine good has through Divine truth.

[11] In Luke:

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

This is a prophecy of Zechariah respecting the Lord and His coming. "A horn of salvation in the house of David" signifies omnipotence to save by Divine truth from Divine good, "horn" is that omnipotence; "the house of David" is the Lord's church; "the enemies from which He should save" are the falsities of evil, for these are the enemies from which the Lord saves those who receive Him; it is known that there were no other enemies from which the Lord saved those who are here meant by his people.

[12] In Micah:

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

"Rise and thresh, O daughter of Zion" signifies the dispersion of evil with those who are of the church, "to thresh" is to disperse, and "daughter of Zion" is the church that is in the affection of good; "I will make thy horn iron" signifies Divine truth mighty and powerful; "I will make thy hoofs brass" has a like meaning, "hoofs" meaning truths in ultimates; "that thou mayest beat in pieces many peoples" signifies that thou mayest scatter falsities, for "peoples" are predicated of truths, and in a contrary sense, of falsities.

[13] In Zechariah:

I saw, and behold four horns, that have scattered Judah, Israel, and Jerusalem. He showed me four smiths, and He said, These horns that have scattered Judah, so that no man lifteth up his head; these have come to terrify them, to cast down the horns of the nations that lift up the horn against the land of Judah to scatter it (Zechariah 1:18-21).

This describes the vastation of the church, and its subsequent restoration. "Judah," "Israel," and "Jerusalem," signify the church and its doctrine; "the horns that scattered them" signify the falsities of evil that have vastated the church; "smiths" signify the like as iron, namely, truth in ultimates, which is mighty and powerful, thus the like as the "horn of iron;" therefore it is said of them, "these have come to cast down the horns of the nations that lift up the horn against the land of Judah," "the horns of the nations" are the falsities of evil that have vastated the church, and that are to be dispersed that it may be restored.

[14] In Lamentations:

The Lord hath thrown in His fury the strongholds of the daughter of Judah; He hath cast them down to the earth; He hath profaned the kingdom and the princes thereof; He hath cut off in the glowing of His anger every horn of Israel (Lamentations 2:2-3).

Here the total vastation of the church is treated of. The last time when it was laid waste is signified by the glowing of the Lord's anger; and its total vastation is described by "He hath thrown down the strongholds of the daughter of Judah, He hath cast them down to the earth. He hath profaned the kingdom and the princes thereof;" "the daughter of Judah" is the church; "her strongholds" are truths from good; "the kingdom and princes" are its truths of doctrine; whence it is clear what is signified by "He hath cut off every horn of Israel," namely, the cutting off of all the power of truth in the church to resist the falsities of evil.

[15] In Daniel:

Daniel saw in a dream four beasts coming up out of the sea; the fourth exceedingly strong, having teeth of iron; it devoured and broke in pieces; and it had ten horns: and I gave heed, and behold another little horn came up among them, and three of the former horns were plucked up by the roots before it; in this horn were eyes like the eyes of a man, and a mouth speaking great things. I saw that this horn made war with the saints, and prevailed against them; and that it spoke words against the Most High. As to the ten horns, they are ten kings, and it shall humble three kings (Daniel 7:3, 7-8, 21, (Daniel 7:21) 23, 25).

Here evidently "horns" means the falsities that destroy the truths of the church, or the power of falsities against truths; "the beast coming up out of the sea" signifies the love of self out of which spring all evils; here the love of ruling over heaven and earth, to which things holy serve as means; it is such a love that is meant by "Babylon" in Revelation. This beast was seen "coming up out of the sea," because the "sea" signifies the natural man separated from the spiritual; for the natural man is then of such a character that he desires nothing so much as to have dominion over all, and to confirm that dominion by the sense of the letter of the Word. "The ten horns" signify falsities of every kind, for "ten" means all; therefore it is further said, that "the ten horns are ten kings," for "kings" signify truths, and in a contrary sense, as here, falsities. "The little horn that came up among them, before which three of the former horns were plucked up by the roots," signifies the complete perversion of the Word by the application of the sense of its letter to confirm the love of dominion. This horn is called "little," because it does not appear that the Word is perverted; and what does not appear before the sight of man's spirit, or before his understanding, is regarded either as nothing, or as little. In the spiritual world such is the appearance of things that are apprehended by a few only. "The three horns that were plucked up by the roots before it," signify the truths of the Word there that have been thus destroyed by falsifications; these truths are also signified by the "three kings" that were humbled by the horn, "three" not meaning three, but what is full, thus that truths were completely destroyed. As that "horn" signifies the perversion of the Word in respect to the sense of its letter, and as this sense appears before the eyes of men, as if it were to be understood thus and not otherwise, and therefore not to be gainsaid by anyone, it is said of this horn, "that in it there were eyes like the eyes of a man, and a mouth speaking great things," "eyes" signify understanding, and "eyes like the eyes of a man" an understanding as if of truth, and "mouth" signifies thought and speech from that understanding. From this it can now be seen what is meant by all and by each of the particulars here mentioned; as by "the beast coming up out of the sea, that had ten horns and teeth of iron, and devoured and broke in pieces;" by "the little horn that came up among them, before which three of the horns were plucked up by the roots, in which were eyes like the eyes of a man, and a mouth speaking great things;" also by "it made war with the saints and prevailed against them," and "it spoke words against the Most High;" and "the horns were so many kings."

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


[16] In the same:

I saw in a vision one ram that had two horns, and the horns were high; but one was higher than the other, and the higher had come up last. It pushed westward, northward, and southward. Then, behold, a he-goat of the goats came from the west over the faces of the whole earth; he had a conspicuous horn between his eyes. He ran upon the ram in the wrath of his strength, and he broke his two horns, and he cast him down to the ground and trampled upon him. But the great horn of the he-goat was broken; and in place of it there came up four toward the four winds of the heavens. Presently out of one of them came forth a little horn, which grew exceedingly towards the south, and towards the east, and towards beauty. And it grew even to the host of the heavens; and it cast down some of the host to the earth, and trampled upon them. Yea, even to the prince of the host it magnified itself, and the dwelling place of his sanctuary was cast down, because it cast down truth to the earth (Daniel 8:2-12, 21, 25).

This describes a second thing that lays waste the church, namely, faith alone. The "ram" signifies the good of charity and faith therefrom, and the "he-goat" faith separate from charity, or faith alone, or, what is the same, those who are in these; their "horns" signify truths from good and falsities from evil, combating; truths from good are meant by the horns of the ram, and falsities from evil by the horns of the he-goat. That the "ram had two high horns, one higher than the other, and the higher came up last" signifies the truth of faith from the good of charity; and this was seen according to the influx of good and truth with man and spirit; for all good is received behind, and all truth in front, as the cerebellum is formed to receive the good, which is of the will, and the cerebrum to receive the truth, which is of the understanding; "westward, northward, and southward, toward which the ram pushed" signify the goods and truths that those receive who are in charity and in faith therefrom, by which they disperse evils and falsities; "the he-goat of the goats that came over the faces of the whole earth" signifies faith separate from charity, springing from evil of life; "the he-goat of the goats" is that faith; the "west" evil of life; and "the earth" the church; "he had a conspicuous horn between the eyes" signifies that this is from self-intelligence; "he ran upon the ram in the wrath of his strength, and brake his two horns, and cast him down to the earth, and trampled upon him" signifies the entire destruction of charity and of faith therefrom, for when charity is destroyed faith also is destroyed, for the latter is from the former; "the great horn of the he-goat was broken, and in place of it there came up four toward the four winds of the heavens" signifies all falsities conjoined with evils there from, "horns" signifying the falsities of evil, "four" their conjunction, and "the four winds of the heavens" all, both falsities and evils; "out of one of them came forth a little horn" signifies justification by faith, for this is born of the principle of faith alone; it is said to be "little" because it does not appear as a falsity.

That this horn "grew exceedingly towards the south, and towards the east, and towards beauty, and grew even to the host of the heavens, and cast down some of the host to the earth, and trampled upon them" signifies that it destroyed all the truths and goods of the church; "the south" meaning where truth is in the light, "the east" and "beauty" where good is in clearness through truth, "the host of the heavens" all truths and goods of heaven and the church; "to cast down the host to the earth, and to trample upon them" signifies to destroy utterly; that "even to the prince of the host it magnified itself," and that "the dwelling place of his sanctuary was cast down" signifies the denial of the Lord's Divine Human, and the consequent vastation of the church; "the prince of the host" is the Lord in respect to the Divine Human, because from that proceed all the truths and goods that constitute the church; "the dwelling place of the sanctuary" is the church where these are; this plainly means the truths destroyed by falsities, for it is said, "it cast down truth to the earth." That this is the significance of the "ram," and the "he-goat," and "their horns," is clearly manifest from appearances in the spiritual world; for when such as have confirmed themselves in the doctrine of faith alone and of justification by faith, dispute there with those who are in the doctrine of charity and of faith therefrom, there appear to others who stand afar off he-goats, or a he-goat with similar horns, and with like onset and fury against the rams or the ram, and he appears also to tread the stars under his feet. These things have been seen by me also, and at the same time by those standing by, who were thereby confirmed that such things are meant in Daniel; and also that like things are meant by "the sheep on the right hand, and the goats on the left" (Matthew 25:32-46 the end), namely, by "sheep" those who are in the good of charity, and by "goats" those who are in faith alone. From these quotations from Daniel it can be seen in some measure what is signified in Revelation by:

The dragon that was seen having ten horns (Revelation 12:3);

The beast that was seen coming up out of the sea, which also had ten horns (Revelation 13:1).

The woman that was seen sitting upon a scarlet-colored beast, that had seven heads and ten horns; respecting which the angel said, The ten horns that thou sawest are ten kings (Revelation 17:3, 7, 12);

but these things will be explained hereafter.

(Referenties: Daniel 8:3-12)


[17] That the power of falsity against truth is signified by "horn" or "horns" is evident also from the following passages. In Jeremiah:

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

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

[18] In Lamentations:

Jehovah hath caused the enemy to be glad over thee; He hath exalted the horn of thine adversaries (Lamentations 2:17).

Evil is meant by "enemy," and the falsities of evil by "adversaries;" "exalting the horn of the adversaries" is falsities prevailing over truths and destroying them.

[19] In Ezekiel:

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

"To thrust with side and with shoulder" is with all strength and endeavor; to "push the sick sheep with horns till ye have scattered them abroad" signifies to destroy by falsities the well-disposed, who are not yet in truths from good, and yet desire to be.

[20] In Amos:

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

"The altars of Bethel" signify worship from evil, and "the horns of the altar" signify the falsities of that evil; and that these are to be destroyed is signified by "the horns shall be cut off and fall to the earth."

[21] In the same:

They who are glad over a thing of nought; who say, Have we not taken to us horns by our own strength? (Amos 6:13).

"To take horns by our own strength" signifies by the powers of self-intelligence to acquire falsities by which truths will be destroyed.

[22] In David:

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

"Lifting up the horn on high" signifies to defend vigorously falsity against truth; therefore it is also said, "speak not with a stiff neck." "To cut off their horns" signifies to destroy their falsities; and "to exalt the horns of the righteous" signifies to make powerful and strong the truths of good.

[23] Because "making high and exalting the horns" signifies to fill with truths, and to make them powerful and strong against falsities, therefore those truths are also called "the horns of a unicorn," because these are high. As in Moses:

The firstborn of his ox, honor is his, and his horns are the horns of a unicorn; with them he shall push the peoples together to the uttermost parts of the earth; and they are the ten thousands of Ephraim, and they are the thousands of Mannaseh (Deuteronomy 33:17).

This is said of Joseph, who in the highest sense represents the Lord in respect to the Divine spiritual, or in respect to Divine truth in heaven; from this "Joseph" signifies also those who are in the Lord's spiritual kingdom (see Arcana Coelestia 3969, 3971, 4669, 6417). "The firstborn of the ox, honor is his," signifies the good of spiritual love; "his horns are the horns of a unicorn" signifies truths in their fullness, and in their power therefrom; "to push the peoples to the uttermost parts of the earth" signifies to instruct in truths all who are of the church, and to scatter falsities by means of truths; "the ten thousands of Ephraim and the thousands of Manasseh" signify the plenty and abundance of truth and of wisdom therefrom and the plenty and abundance of good and of love therefrom; "Ephraim," in the Word, signifying the intellectual of the church, which is of truth, and "Manasseh" the voluntary of the church which is of good (see Arcana Coelestia 3969, 5354, 6222, 6234, 6238, 6267, 6296); and "ten thousands" and "thousands" signifying very many, thus plenty and abundance.

[24] In David:

Save me from the lion's mouth; and from the horns of the unicorn hear me (Psalms 22:21);

"lion" signifying falsity vehemently destroying truth; and "horns of unicorns" truths that prevail against falsities.

[25] In the same:

My horn like the horn of a unicorn (Psalms 92:10);

"like the horn of a unicorn" signifying truth in its fullness and power.

[26] In Revelation:

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

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

[27] Altars had horns for the reason that altars represented the worship of the Lord from the good of love, and all worship that is truly worship is offered from the good of love by truths. That the altar of incense had horns is seen in Moses:

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

and the altar of burnt-offering elsewhere in the same:

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

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

[28] Since all expiations and purifications are effected by truths from good, expiation was made upon the horns of the altars:

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

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

And as all Divine protection is by truths from good:

Those who committed evils and were in fear of death caught hold of the horns of the altar and were thus protected (1 Kings 1:50, 51, 53).

When those who purposely and willfully committed evil were not so protected (1 Kings 2:28-31).

Moreover, because "horns" signified truths from good, therefore when kings were anointed this was done by oil out of a horn:

That David was so anointed (1 Samuel 16:1, 13); and Solomon (1 Kings 1:39);

the "oil" signifying the good of love. From this signification of horns, which was known to the ancients, it was customary to make horns budding forth and fragrant; from this came the word "cornucopia."

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Footnotes:

1. The photolithograph has "Uncto," "anointed;" see n. 684.

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

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From Swedenborg's Works

References from Swedenborg's unpublished works:

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


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


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