4197# "拉班说：'今日这石堆在你我中间作证'，因此这地方名叫迦累得"象征这将永远如此，由此再次象征其性质。“堆石头”象征良善（参4192节），“作证”表示通过真理确认良善或通过良善确认真理，参见后文，“今日”象征永恒（参2838，3998节），“名叫”或“起名”则表示某物的性质（参144，145，1754，2009，2724，3421节），而“迦累得”这个名字包含其性质。在古代，名字的赋予往往反映其内在性质（参340，1946，2643，3422节）。因此，这句话的深层含义是，通过“拉班”所象征的良善与主的神性自然之良善的结合的见证。这种结合也象征主通过良善与外邦人的结合，因为“拉班”此时象征这种良善（参4189节）。这种良善的真理见证了结合的存在。然而，当外邦人生活在世上时，他们的良善是间接的，因为他们并未拥有直接来源于神性真理（如圣言）的知识。但那些生活在这种良善中的人，即生活在相互仁义中的人，他们的良善并非封闭的，而是可以被开启的。在来生，当他们被教导信仰的真理和有关主的知识时，这种良善便会被开启。
基督徒的情况有所不同，那些生活在相互仁义中的基督徒，尤其是那些生活在对主的爱中的基督徒，他们在世时的良善是直接的，因为他们拥有神性的真理。因此，他们进入天堂时无需额外的教导，除非他们之前的真理中存在谬误需要被清除。然而，那些没有生活在仁义中的基督徒，他们为自己关闭了天堂，其中许多人甚至无法再被开启，因为他们知道真理却否认真理，甚至内心反对真理，即使口头上不承认这种反对。
【2】拉班先用自己的语言称这堆石头为“伊迦尔·撒哈杜他”，随后又用迦南的语言称其为“迦累得”。虽然这两个名字的意义几乎相同，但其原因在于适应的需要，从而实现结合。用迦南的语言或迦南的嘴唇说话，象征着向神性靠近，因为“迦南”象征主的王国，而在至高意义上象征主（参1607，3038，3705节）。这一点可以从《以赛亚书》中看出：
当那日，埃及地必有五城的人说迦南的方言，又指着万军之耶和华起誓。……当那日，在埃及地中必有为耶和华筑的一座坛；在埃及的边界上必有为耶和华立的一根柱。这都要在埃及地为万军之耶和华作记号和证据。（《以赛亚书》19:18-20）
【3】“作证”或“作见证”象征通过真理对良善的确认，以及通过良善对真理的确认；因此，“见证”象征从良善而来的真理，以及从真理而来的良善（参圣言中的其它地方）。“见证”象征通过真理对良善的确认，以及通过良善对真理的确认，可从以下经文看出：
约书亚对百姓说：“你们选定耶和华，要侍奉他，你们自己作见证吧！”他们说：“我们愿意作见证。”约书亚说：“你们现在要除掉你们中间的外邦神，专心归向耶和华－以色列的神。”百姓回答约书亚说：“我们必侍奉耶和华－我们的神，听从他的话。”当日，约书亚就与百姓立约，在示剑为他们立定律例典章。约书亚将这些话都写在神的律法书上，又将一块大石头立在橡树下耶和华的圣所旁边。约书亚对百姓说：“看哪，这石头可以向我们作见证；因为是听见了耶和华所吩咐我们的一切话，所以要向你们作见证，免得你们背弃耶和华－你们的神）。”（约书亚记24:22-27）
这里“见证”表示确认，尤其是对立约的确认；因此，它象征结合，因为“约”表示结合（参665，666，1023，1038，1864，1996，2003，2021节）。与耶和华或主的结合只能通过良善实现，而能够结合的良善必须从真理获得其性质，因此，“见证”象征通过真理对良善的确认。这里的良善是指通过选择侍奉耶和华或主而与他结合，而真理通过“石头”来确认。“石头”象征真理（参643，1298，3720节）；在至高意义上，“石头”象征主自己，因为所有真理都来自他。因此，主也被称为以色列的磐石（《创世记》49:24）。这就是为什么经文中说：“看哪，这块石头可以向我们作见证，因为它听见了耶和华对我们所说的一切话。”
【4】经上还说：
我要使我那两个见证人，穿着毛衣，传道一千二百六十天。他们就是那两棵橄榄树，两个灯台，立在世界之主面前的。若有人想要害他们，就有火从他们口中出来，烧灭仇敌。……这二人有权柄，在他们传道的日子叫天闭塞不下雨。……他们作完见证的时候，那从无底坑里上来的兽必与他们交战，并且得胜，把他们杀了。……过了这三天半，有生气从神那里进入他们里面，他们就站起来（《启示录》11:3-11）
这里的“两个见证人”象征良善与真理，也就是包含真理的良善，以及从良善而来的真理。这二者在人的内心中得到了确认。这点可以从经文所说的“两个见证人是两棵橄榄树和两个灯台”看出。“橄榄树”象征这样的良善（参886节），而“两棵橄榄树”分别代表属天的良善和属灵的良善；属天的良善是对主的仁爱，而属灵的良善是对邻舍的仁义。“灯台”则象征这些良善的真理，蒙主怜悯，在讨论“灯台”时作进一步说明。这些良善与真理拥有关闭天与开启天的能力（参《创世记》第22章前言）。“从无底坑（或地狱）上来的兽把他们杀了”象征教会内部对良善与真理的毁灭。而“有生气（或有生命的灵）从神那里进入他们里面，他们就站起来”象征新教会的诞生与复兴。
【5】在古代，人们用堆积物作为见证，后来则用祭坛作为见证。这点在《约书亚记》中有所描述：
（流便子孙和迦得子孙说）你们看我们列祖所筑的坛是耶和华坛的样式；这并不是为献燔祭，也不是为献别的祭，乃是为作你我中间的见证。流便人、迦得人给坛起名叫证坛，意思说：这坛在我们中间作见证，耶和华是神。（《约书亚记》22:28，34）
“祭坛”象征爱的良善，而在至高意义上则象征主自己（参921，2777，2811节）；“见证”在内在意义上表示通过真理对良善的确认。
【6】“见证人”象征通过真理对良善的确认，以及通过良善对真理的确认。因此，在至高意义上，“见证人”象征主，因为他是神性真理的确认者。经上可以看到：
我必与你们立永约，就是应许大卫那可靠的恩典。我已立他作万民的见证，为万民的君王和司令。（《以赛亚书》55:3-4）
并那诚实作见证的、从死里首先复活、为世上君王元首的耶稣基督。（《启示录》1:5）
那为阿们的，为诚信真实见证的，在神创造万物之上为元首的说。（《启示录》3:14）
【7】在代表性教会中，律法规定“一切真理必须建立在两三个见证人的口供上，而不能仅仅依靠一个人的口供”（《民数记》35:30；《申命记》17:6，7；19:15；《马太福音》18:16）。这一律法的基础在于神圣的原则：单一的真理无法确认良善，唯有多个真理才能做到。单一的真理若没有与其它真理的联系，就无法确认；而多个真理之间的相互联系能够使彼此显明。例如，通过一个真理可以看见另一个真理。单一的事物无法形成形态或性质，唯有多个事物连成一系列，才能构成整体。例如，一个音调无法形成和声，更不能形成和谐，同样，一个真理也无法独立确认。这便是上述律法的内在依据，尽管从外在形式来看，这似乎是基于民事规定，但其内在精神与此并不冲突。
【8】十诫的诫命是一个例证（参见2609节）。“见证”象征从良善而来的真理，以及从真理而来的良善。这可以从十诫的石版被称为“见证”中看出。例如，圣经记载：
耶和华在西奈山和摩西说完了话，将两块见证的法版交给他，是神用指头写的石版。（《出埃及记》31:18）
摩西转身下山，手里拿着两块见证的法版，这版是两面写的，这面那面都有字。（《出埃及记》32:15）
因为这些法版被放在约柜中，所以约柜被称为“见证的约柜”。圣经进一步记载：
耶和华对摩西说：“你要把我赐给你的见证放在约柜里。”（《出埃及记》25:16，21）
摩西拿了见证，放在约柜中。（《出埃及记》40:20）
我要在那里与你相会，从两基路伯之间的施恩座上，就是在见证的约柜上，与你说话。（《出埃及记》25:22）
香炉的烟云遮盖住施恩座，就是在见证的约柜上。（《利未记》16:13）
十二支派的杖放在会幕中，见证的约柜前。（《民数记》17:19）
因此，约柜被称为“见证的约柜”。除了这些经文（《出埃及记》25:22），还可见于《出埃及记》31:7和《启示录》15:5。
【9】十诫的诫命被称为“见证”，因为它们是主与人之间立约的象征，也即主与人的结合。这种结合只有在人不仅在外在形式上，而且在内在形式上遵守这些诫命时才能实现。关于这些诫命的内在形式，可参见2609节。“见证”象征通过真理所确认的良善，以及从良善衍生的真理。因此，这些版被称为“约版”，而柜则被称为“约柜”。由此可见，在《圣经》的真正意义上，“见证”象征的含义（《申命记》4:45；6:17，20；《以赛亚书》8:16；《列王纪下》17:15；《诗篇》19:7；25:10；78:5，56；93:5；119:22，24，59，79，88，138，167；122:4；《启示录》6:9；12:17；19:10）。
4197.“拉班说，今日这石堆作你我中间的证据。因此给它起名叫迦累得”表它将永远如此，因此它的性质又一次被描述。这从“堆”、“证据”、“今日”和“起名”的含义清楚可知：“堆”是指良善（参看4192节）；“证据”是指通过真理对良善的确认，如下文述；“今日”是指永恒（2838，3998节）；“起名”是指基本性质（144，145，1754，2009，2724，3421节）。那良善的具体就包含在“迦累得”这个名字中；因为在古时，当某个事物取名时，这个名字就包含该事物的基本性质（340，1946，2643，3422节）。由此可见“拉班说，今日这石堆作你我中间的证据。因此给它起名叫迦累得”表示什么，即表示此处“拉班”所表良善与主之属世层的神性良善结合、因而主与外邦人通过良善结合的证据；因为该良善就是“拉班”现在所代表的（4189节）。属于该良善的真理就是为那结合作见证的；然而，只要他们活在世上，他们的良善就在边上，因为他们没有神性真理。尽管那些处于该良善，也就是过着彼此仁爱生活的人没有直接来自神性源头，也就是来自圣言的神性真理，但他们所拥有的良善并没有被关闭，而是能被打开的那种。而且在来世，当他们接受有关信之真理和主的教导时，它就被打开。基督徒则不然。对他们当中那些过着彼此仁爱的生活之人，尤其那些处于对主之爱的人来说，甚至在他们活在世上时，直接来自神性源头的良善就存在，因为他们拥有神性真理。因此，他们无需这类教导就可进入天堂，只要他们的真理不含必须先被驱散的虚假。但那些没有过着仁爱生活的基督徒则向自己关闭天堂，并且他们当中许多人关闭到它无法被打开的地步。因为他们知道真理，却否认它们，即便不在口头上，也在心里强硬反对它们。
拉班先以自己的语言将这堆称为“伊迦尔撒哈杜他”，之后以迦南的语言，这堆名为“迦累得”；而事实上，这二者意思差不多，这是为了聚在一起并由此结合的缘故。以迦南的语言说话，或说“迦南的方言”表示回应神性；因为“迦南”表示主的国度，在至高意义上表示主（1607，3038，3705节）；这一点明显可见于以赛亚书：
当那日，埃及地必有五座城说迦南的方言，又指着万军之耶和华起誓。当那日，在埃及地中央必有为耶和华筑的一座坛；在埃及的边界上必有为耶和华立的一根柱。这都要在埃及地为万军之耶和华作记号和证据。（以赛亚书19:18-20）
“见证或证据”（witness）表示通过真理对良善，以及对源于良善的真理的确认；因此，“证词或法版”（testimony）表示真理植根于其中的良善，和良善所产生的真理，这一点从圣言的其它经文可以看出来。“证据”表示通过真理对良善，以及对源于良善的真理的确认，这一点从以下经文明显看出来。约书亚记：
约书亚对百姓说，你们选定耶和华，要事奉祂，你们自己作见证吧！他们说，我们就是见证。你们现在要除掉你们中间的外邦神，专心归向耶和华以色列的神。百姓对约书亚说，我们必事奉耶和华我们的神，听从祂的声音。当日，约书亚就与百姓立约，在示剑为他们立定律例典章。约书亚将这些话都写在神的律法书上，又将一块大石头立在耶和华圣所旁边的橡树下。约书亚对众民说，看哪！这石头可以向我们作见证，因为是听见了耶和华所吩咐我们的一切话，所以要向你们作见证，免得你们背弃耶和华你们的神。（约书亚记24:22-27）
“见证”在此明显表示确认，就是对约、因而对他们与耶和华结合的确认；因为“约”表示结合（665，666，1023，1038，1864，1996，2003，2021节）。由于若非通过良善，与耶和华或主结合是不可能的；而良善若不从真理获得其真正性质，就不可能产生结合，故可知，“见证”表示通过真理对良善的确认。此处所表良善是指与耶和华或主的结合，这种结合通过他们选定祂，要事奉祂而实现；作出确认的真理以“石头”来表示；因为“石头”表示真理（643，1298，3720节）。就至高意义而言，“石头”是指主自己，因为祂是一切真理的源头，祂因此被称作“以色列的磐石”（创世记49:24）；经上还说“看哪！这石头可以向我们作见证，因为是听见了耶和华所吩咐我们的一切话。”
启示录：
我要使我那两个见证人，穿着麻布，说预言一千二百六十天。这二人就是那两棵橄榄树，两个灯台，立在大地之神面前的。若有人想要害他们，就有火从他们口中出来，烧灭仇敌；这二人有权柄叫天闭塞。他们作完见证的时候，那从无底坑里上来的兽必与他们交战，并且战胜他们，把他们杀了。过了这三天半，有生命的灵气从神那里进入他们里面，他们就立足站了起来。（启示录11:3-7，11）
此处所提到的“两个见证人”是指良善与真理，也就是有真理在其中的良善和由良善所产生的真理，这二者在人心里得到确认；这一点从经上说这两个见证人是两棵橄榄树和两个灯台明显看出来。因为“一棵橄榄树”是指这种良善（参看886节）；“两棵橄榄树”表示属天良善和属灵良善。属天良善本质上是对主之爱，属灵良善本质上是对邻之仁。“灯台”是指属于这两种良善的真理，蒙主的神性怜悯，这一点等到论述灯台时就会清楚可知。正是这些良善与真理拥有关闭或打开天堂的权柄（参看22章序言）。“从无底坑（即地狱）里上来的兽必把他们杀了”表示教会内良善与真理的荒废；“有生命的灵气从神那里进入他们里面，他们就立足站了起来”表示一个新教会。
由于在古时，堆用作证据，所以后来的祭坛也用作证据，这一点明显可见于约书亚记：
流便人、迦得人说，你们看我们列祖所筑的耶和华坛的样式，这并不是为献燔祭，也不是为献别的祭，乃是为作你我中间的证据。流便人、迦得人给坛起名叫证坛，在我们中间证明耶和华是神。（约书亚记22:28，34）
“坛”表示爱之良善，在至高意义上表示主自己（921，2777，2811节）。“证明”（witness）表示通过真理对良善的确认。
由于“见证”（witness，或译证据、证明）表示通过真理对良善，以及对源于良善的真理的确认，故就至高意义而言，“见证”（witness，或译证据、证明）表示主，因为主就是那作出确认的神性真理，如以赛亚书：
我必与你们立永约，就是应许大卫那可靠的恩典；看哪，我已立祂作万民的见证，为万民的君王和司令。（以赛亚书55:3，4）
启示录：
并那诚实作见证的，从死里首先复活，为地上诸王元首的耶稣基督来的。（启示录1:5）
又：
这些事是那为诚信真实见证的，神工之初始的说的。（启示录3:14）
在代表性教会有这样的要求：真理必须建立在两三个证人，而不是一个证人的证词上（民数记35:30；申命记17:6，7；19:15；马太福音18:16）；这个要求源于以下神性律法：良善不是由一个真理，而是由许多真理来确认的。因为与其它无关的一个真理不能确认它，只有许多真理才能，因为从一个真理可以看到另一个真理。单独一个不能赋予良善任何形式，因而不会显明良善所拥有的任何基本品质，但以一个系列联系起来的许多个则能。因为正如一个音符不能产生任何旋律，更不用说完全的和谐了，一个真理同样不能成就任何事。这就是要求有两三个证人的律法来源之处，尽管从表面上看，它似乎来源于世俗的法律。然而，一个不会违背另一个，这一点也是十诫的情形，如前所述（2609节）。
“证词或法版”（testimony）表示真理植根于其中的良善，和良善所产生的真理，这一点从刚才所述可推知，也可从以下事实清楚看出来：写在两块石版上的十诫是以一个词，即“证词”来称呼的，如摩西五经：
耶和华在西乃山和摩西说完了话，就把两块法版（two tables of the testimony）交给他，是神用指头写的石版。（出埃及记31:18）
又：
摩西下山，手里拿着两块法版，这版是两面写的。（出埃及记32:15）
由于两块法版被放在柜里，故这柜被称为“约柜”，如摩西五经：
耶和华对摩西说，你必将把我所要赐给你的法版放在柜里。（出埃及记25:16，21）
摩西又取了法版放在柜里。（出埃及记40:20）
又：
我要与你相会，又要从法柜二基路伯中间的施恩座上，和你说。（出埃及记25:22）
利未记：
使香的烟云遮掩法柜上的施恩座。（利未记16:13）.
民数记：
你要把这十二根杖存在会幕内法柜前。（民数记17:4）
这柜由此也被称作“法柜”（还可参看出埃及记25:22；31:7；启示录15:5）。
故十诫被称为“法版”（testimony），因为它们是立约的条件，因而主与人彼此结合的条件。这种彼此结合是不可能的，除非人遵守这些诫命，不仅外在形式上遵守，内在也要遵守。至于这些诫命的内在形式是什么，可参看前文（2609节）；所以，这就是“法版”（testimony，或译证词）所表示的通过真理所确认的良善，和源于良善的真理。正因如此，这两块石版也被称作“约版”；柜被称作“约柜”。由此可见在圣言中，“法版”的真正意义是什么（如申命记4:45；6:17，20；以赛亚书8:16；列王记下17:15；诗篇19:7；25:10；78:5；93:5；119:2，22，24，59，79，88，138，167；122:3-4；启示录6:9；12:17；19:10）。
Potts(1905-1910) 4197
4197. And Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed. That this signifies that it will be so to eternity, hence its quality again, is evident from the signification of a "heap," as being good (see n. 4192); and from the signification of a "witness," as being the confirmation of good by truth (concerning which below); from the signification of "this day," as being eternity (n. 2838, 3998); and from the signification of "calling a name," as being the quality (n. 144, 145, 1754, 2009, 2724, 3421). The quality itself is contained in the name "Galeed;" for in ancient times the names imposed contained the quality (n. 340, 1946, 2643, 3422). From this it is manifest what is signified by, "Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed," namely, a testification of the conjunction of the good here signified by "Laban" with the good Divine of the Lord's natural, consequently the conjunction of the Lord with the Gentiles by good; for this good is what is now represented by Laban (n. 4189). The truths of this good are what testify of the conjunction; and yet so long as they live in the world their good is aside, because they have not truths Divine. But they who live in this good (that is, in mutual charity), although they have no truths Divine direct from the Divine fountain (that is, from the Word), they nevertheless have not their good closed up, but such that it can be opened; and it also is opened in the other life, when they are there instructed in the truths of faith, and concerning the Lord. It is otherwise with Christians, of whom those who are in mutual charity, and still more those who are in love to the Lord, are in direct good while living in the world, because they are in truths Divine; and therefore they enter into heaven without such instruction, provided there have not been in their truths falsities, which must first be dispelled. But those Christians who have not lived in charity have closed heaven against themselves, and very many of them to such a degree that it cannot be opened; for they know truths, and deny them, and also harden themselves against them, if not with the mouth, yet in the heart. [2] Laban's first calling the heap "Jegar-sahadutha" in his own idiom, and then "Galeed" in the idiom of Canaan, when both have nearly the same meaning, is for the sake of the application, and of the conjunction thereby. To speak in the idiom of Canaan, or "with the lip of Canaan," is to apply one's self to the Divine; for by "Canaan" is signified the Lord's kingdom, and in the supreme sense the Lord (n. 1607, 3038, 3705); as is manifest in Isaiah:
In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah. And it shall be for a sign and for a witness to Jehovah Zebaoth in the land of Egypt (Isa. 19:18-20). [3] That a "witness" denotes the confirmation of good by truth, and of truth by good, and that hence a "testimony" denotes the good from which is truth, and the truth which is from good, may be seen from the Word in other passages. That a "witness" denotes the confirmation of good by truth and of truth by good, is evident from the following passages. In Joshua:
Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen Jehovah to serve Him. And they said, We are witnesses. Now therefore put away the strange gods which are in the midst of you, and incline your heart unto Jehovah the God of Israel. And the people said unto Joshua, Jehovah our God will we serve, and unto His voice will we be obedient. And Joshua made a covenant with the people that day, and set them a statute and a judgment in Shechem. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under an oak that was in the sanctuary of Jehovah. And Joshua said unto all the people, Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us; and it shall be to you for a witness, lest ye deny your God (Josh. 24:22-27);
that a "witness" here is confirmation, is manifest, and indeed the confirmation of a covenant, and accordingly of conjunction; for a "covenant" signifies conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021). And as conjunction with Jehovah or the Lord is not possible except by good; nor the good which conjoins except that which has its quality from truth; it follows that a "witness" denotes the confirmation of good by truth. The good here meant is conjunction with Jehovah or the Lord by their choosing Him to serve Him; the truth by which the confirmation was made being the "stone." (That a "stone" denotes truth may be seen above, n. 643, 1298, 3720.) In the supreme sense, the "stone" is the Lord Himself, because all truth is from Him, and therefore He is called the "Stone of Israel" (Gen. 49:24); and it is also said, "Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us." [4] In John:
I will give unto my two witnesses, that they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees and the two lampstands that stand before the God of the earth. And if any man desire to hurt them, fire proceedeth out of their mouth, and devoureth their enemies; these have power to shut heaven. And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and shall overcome them, and shall kill them. And after three days and a half, the breath of life from God entered into them, so that they stood upon their feet (Rev. 11:3-7, 11);
that the "two witnesses" here mentioned are good and truth (that is, the good in which is truth, and the truth which is from good), both confirmed in hearts, is manifest from its being said that the two witnesses are the two olive-trees and the two lampstands. (That an "olive-tree" is such good, may be seen above, n. 886.) The "two olive-trees" denote celestial good and spiritual good. Celestial good is that of love to the Lord, and spiritual good is that of charity toward the neighbor. The "lampstands" are the truths of these goods, as will appear when of the Lord's Divine mercy the subject of lampstands is treated of. That these goods and truths have power to shut heaven and to open heaven may be seen in the preface to the twenty-second chapter. That "the beast out of the abyss (that is, out of hell) will kill them," signifies the vastation of good and truth within the church; and that "the spirit of life from God entered into them, so that they stood upon their feet," signifies a new church. [5] That as in ancient times heaps were placed as witnesses, so afterwards were altars, is evident in Joshua:
The Reubenites and the Gadites said, Behold the pattern of the altar of Jehovah which our fathers made, not for burnt-offering, and not for sacrifice; but it is a witness between us and you. And the sons of Reuben and the sons of Gad called the altar, A witness between us that Jehovah is God (Josh. 22:28, 34). (An "altar" is the good of love, and in the supreme sense the Lord Himself, n. 921, 2777, 2811.) In the internal sense a "witness" denotes the confirmation of good by truth. [6] As by a "witness" is signified the confirmation of good by truth and of truth by good, therefore in the supreme sense by a "witness" is signified the Lord, because He is the Divine truth that confirms; as in Isaiah:
I will make an everlasting covenant with you, even the true mercies of David; behold I have given Him for a Witness to the peoples, a prince and commander to the peoples (Isa. 55:4). In John:
And from Jesus Christ, who is the faithful Witness, the firstborn from the dead, and the prince of the kings of the earth (Rev. 1:5). In the same:
These things saith the faithful and true Witness, the beginning of the creation of God (Rev. 3:14). [7] The command given in the representative church, that all truth shall stand on the word of two or three witnesses, and not on that of one (Num. 35:30; Deut. 17:6, 7; 19:15; Matt. 18:16), is founded on the Divine law that one truth does not confirm good, but a number of truths; for one truth without connection with others is not confirmatory, but a number together, because from one may be seen another. One does not produce any form, and thus not any quality, but only a number that are connected in a series. For as one tone does not produce any melody, still less harmony, so neither does one truth. These are the things on which the law in question is founded, although in the outward form it appears to be founded in the civic state; the one however is not contrary to the other, as is also the case with the precepts of the Decalogue, concerning which see above (n. 2609). [8] That a "testimony" denotes the good from which is truth, and the truth which is from good, follows from what has been said; and also from the fact that the ten precepts of the Decalogue written upon the tables of stone are called in one word the "testimony," as in Moses:
Jehovah gave unto Moses, when He had made an end of speaking with him upon Mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God (Exod. 31:18). In the same:
Moses went down from the mount, and the two tables of the testimony were in his hand, tables that were written on their two sides (Exod. 32:15). And as the tables were placed in the ark, the ark is called the "ark of the testimony," as in Moses:
Jehovah said to Moses, Thou shalt put into the ark the testimony which I shall give thee (Exod. 25:16, 21). Moses took and put the testimony into the ark (Exod. 40:20). In the same:
I will meet with thee, and I will speak with thee from above the mercy-seat from between the two cherubim which are upon the ark of the testimony (Exod. 25:22). In the same:
That the cloud of incense may cover the mercy-seat, that is upon the testimony (Lev. 16:13). In the same:
The rods of the twelve tribes were left in the tent of meeting before the testimony (Num. 17:4). (That from this the ark was also called the "ark of the testimony," see, besides the passage cited, Exod. 25:22; 31:7; Rev. 15:5.) [9] The precepts of the Decalogue were therefore called the "testimony," because they were of the covenant, thus of the conjunction between the Lord and man; which conjunction cannot come into existence unless man keeps the precepts, not only in external form, but also in internal. What the internal form of these precepts is, may be seen above (n. 2609); and therefore it is good confirmed by truth, and truth derived from good, which is signified by the "testimony." Because this is so, the tables were also called the "tables of the covenant;" and the ark, the "ark of the covenant." From all this it is manifest what in the genuine sense is signified in the Word by the "testimony" (as in Deut. 4:45; 6:17, 20; Isa. 8:16; 2 Kings 17:15; Ps. 19:7; 25:10; 78:5; 93:5; 119:2, 22, 24, 59, 79, 88, 138, 167; 122:3-4; Rev. 6:9; 12:17; 19:10).
Elliott(1983-1999) 4197
4197. 'And Laban said, This heap is a witness between me and you today; therefore he called its name Galeed' means that it will be so for ever - hence the nature of it is described a second time. This is clear from the meaning of 'a heap' as good, dealt with above in 4192, and from the meaning of 'a witness' as the confirmation of good by means of truth, and of truth derived from good, dealt with below; and from the meaning of 'today' as for ever, dealt with in 2838, 3998; and from the meaning of 'calling the name' as the essential nature, dealt with in 144, 145, 1754, 2009, 2724, 3421. The particular nature of that good is contained in the name Galeed; for in ancient times when a name was given to anything the name contained the essential nature of that thing, 340, 1946, 2643, 3422. From this one may see what is meant by 'Laban said, This heap is a witness between me and you today; therefore he called its name Galeed', namely this: A testimony that the good meant here by 'Laban' was joined to the Divine good of the Lord's Natural, and therefore that the Lord was joined to the gentiles through good, it being this good that 'Laban' represents now, 4189. The truths belonging to this good are what bear witness to that conjunction; but as long as gentiles are living in this world their good is 'out of line' because they do not possess Divine truths. Nevertheless although those who are governed by that good, that is, who lead charitable lives with one another, do not have Divine truths straight from the Divine source, that is, from the Word, the good they have is not closed up but such as can be opened. What is more, it is opened in the next life when they receive instruction there in the truths of faith, and about the Lord. With Christians it is different. With those of them who lead charitable lives with one another, more so with those who are governed by love to the Lord, good straight from the Divine source is present even while they live in this world because they are in possession of Divine truths. For this reason they enter heaven without undergoing such instruction, provided that their truths have not contained falsities which must first be dispelled. But Christians who have not led charitable lives close heaven against themselves, very many doing so to such an extent that it cannot be opened. For they know truths but deny them and also harden themselves against them, if not with the lips nevertheless in their hearts.
[2] Why Laban first of all called the heap Jegar Sahadutha, its name in his own language, and after that Galeed, its name in the Canaanite language, when in fact the two have practically the same meaning, is for the sake of a bringing together and thereby a joining together. Speaking in the language or 'lip' of Canaan means responding to what is Divine, for 'Canaan' means the Lord's kingdom, and in the highest sense the Lord, 1607, 3038, 3705, as is evident in Isaiah,
On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear by Jehovah Zebaoth. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar to Jehovah at its border; and it will be for a sign and a witness to Jehovah Zebaoth in the land of Egypt. Isa 19:18-20.
[3] The meaning of 'a witness' as the confirmation of good by means of truth, and of truth derived from good, and the consequent meaning of 'a testimony' as good in which truth is rooted, and truth which arises out of good, may be seen from other parts of the Word. 'A witness' is seen to mean the confirmation of good by means of truth, and of truth derived from good, from the following places: In Joshua,
Joshua said to the people, You are witnesses against yourselves that you have chosen Jehovah, to serve Him. And they said, We are witnesses. Then put away the foreigner's gods which are in the midst of you, and incline your heart to Jehovah the God of Israel. And the people said to Joshua, Jehovah our God we will serve, and His voice we will obey. And Joshua made a covenant with the people on that day, and set them a statute and a judgement in Shechem. And Joshua wrote these words in the book of the law of God; and he took a great stone and set it up there under the oak that was in the sanctuary of Jehovah. And Joshua said to all the people, Behold, this stone will be a witness to us, for it has heard all the words of Jehovah which He spoke to us; and it will be a witness to you, lest you deny your God. Josh 24:22-27.
'A witness' in this passage clearly means a confirming - a confirming of the covenant and therefore of their being joined [to Jehovah]; for a covenant means a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021. And since being joined to Jehovah or the Lord is not possible except through good, and since no good effecting that conjunction is possible apart from that which gains its true nature from truth, 'a witness' consequently means the confirmation of good by means of truth. The good meant in this passage consisted in being joined to Jehovah or the Lord, which came about through their choosing Him, to serve Him; and the truth by which it was confirmed was meant by 'the stone'; for 'a stone' means truth, see 643, 1298, 3720. In the highest sense 'the stone' is the Lord Himself since He is the source of all truth, and for that reason is also called 'the Stone of Israel' in Gen 49:24, and in what is said here in Joshua, 'Behold, this stone will be a witness to us, for it has heard all the words of Jehovah which He spoke to us'.
[4] In John,
I will grant My two witnesses to prophesy 1260 days, clothed in sackcloth. The are the two olive trees and the two lampstands which are standing before the God of the earth. And if anyone wishes to harm them, fire will come out of their mouth and devour their enemies. These have power to shut heaven. But when they have finished their testimony, the beast that ascends from the abyss will make war with them and conquer them and kill them. But after three and a half days the spirit of life from God entered them, so that they stood up on their feet. Rev 11:3-7, 11.
'The two witnesses' in this case are good and truth - that is, good in which truth is present and truth arising out of good - when both of these have been confirmed in people's hearts, as is evident from the statement that the two witnesses are the two olive trees and the two lampstands. For 'an olive tree' means that kind of good, see 886, and 'the two olive trees' stands for celestial good and for spiritual good. Celestial good is essentially love to the Lord, spiritual good is essentially charity towards the neighbour. 'The lampstands' are the truths that belong to those two kinds of good, as will be clear when, in the Lord's Divine mercy, the lampstands are the subject. And it is these - forms of goodness and truth - which have the power to close heaven or to open it; see the Preface to Chapter 22. 'The beast out of the abyss, which is hell, will kill them' means the vastation of good and truth within the Church, and 'the spirit of life from God entered them, so that they stood up on their feet' means a new Church.
[5] Just as heaps in ancient times were set up to serve as witnesses, so later on were altars, as is clear in Joshua,
The Reubenites and the Gadites said, See the replica of the altar of Jehovah which our fathers made, not for burnt offering or for sacrifice, but to be a witness between us and you. And the children of Reuben and the children of Gad called it The Altar - a witness between us that Jehovah is God. Josh 22:28, 34.
'An altar' means the good of love, and in the highest sense the Lord Himself, 921, 2777, 2811. 'A witness' stands in the internal sense for the confirmation of good by means of truth.
[6] Since 'a witness' means the confirmation of good by means of truth, and of truth derived from good, 'a witness' in the highest sense therefore means the Lord, for He Himself is the Divine Truth that confirms, as in Isaiah,
I will make with you an eternal covenant, even the true mercies of David. Lo, I have given him as a witness to the peoples, a prince and teacher to the peoples. Isa 55:3, 4.
In John,
And from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the prince of the kings of the earth. Rev 1:5.
In the same book,
These things says the faithful and true witness, the beginning of God's creation. Rev 3:14.
[7] The requirement in the representative Church that the truth must always be established on the testimony of two or three witnesses, not on that of one, Num 35:30; Deut 17:6, 7; 19:15; Matt 18:16, originates in the Divine Law that one truth does not make good firm but many truths do so. For one truth unconnected to others does not confirm it only a number together, because from one truth it is possible to see another. One by itself does not give any form to good, and so does not manifest any essential quality possessed by good; but many in a connected series do so For just as one musical note by itself does not constitute the melody, still less the full harmony, neither does one truth achieve anything. This is where the law requiring two or three witnesses originates, though to outward appearance it seems to have its origin in secular legislation. The one however is not contrary to the other, as is also the case with the Ten Commandments, dealt with in 2609.
[8] As regards 'a testimony' meaning good in which truth is rooted, and truth which arises out of good, this follows from what has just been said. It is also clear from the fact that the Ten Commandments written on tablets of stone are referred to by the single expression 'the Testimony', as in Moses,
Jehovah gave Moses, when He had finished speaking to him on Mount Sinai, the two tablets of the Testimony, tablets of stone, written with the finger of God. Exod 31:18.
In the same author,
Moses came down from the mountain, and the two tablets of the Testimony were in his hand; the tablets were written from the two sides of it. Exod 32:15.
And because those tablets were placed inside the Ark, the Ark is called 'the Ark of the Testimony'; in Moses,
Jehovah said to Moses, You shall put into the Ark the Testimony which I shall give to you. Exod 25:16, 21.
Moses took the Testimony and put it into the Ark. Exod 40:20.
In the same author,
I will meet you, and talk to you from above the Mercy-seat, from between the two cherubs which are over the Ark of the Testimony. Exod 25:22.
In the same author,
The cloud of incense covers the Mercy-seat which is over the Testimony. Lev 16:13.
In the same author,
The rods of the twelve tribes were left in the Tent of Meeting, in front of the Testimony. Num 17:4.
For evidence that the Ark was also called the Ark of the Testimony, see in addition to Exod 25:22quoted above, Exod 31:7; Rev 15:5.
[9] The Ten Commandments therefore were called the Testimony because they were the conditions of the covenant and so the conditions whereby God and man were joined to each other. But that joining to each other is not possible unless man keeps those commandments not only in their external form but also in their internal. What the internal form of those commandments is, see 2609; consequently it is good made firm by means of truth, and truth derived from good, that are meant by 'the Testimony'. And this being so, the tablets were also called 'the Tablets of the Covenant', and the Ark 'the Ark of the Covenant'. From this one may now see what is meant in the Word by 'the Testimony' in the genuine sense, for example in Deut 4:45; 6:17,20; Isa 8:16; 2 Kings 17:15; Ps. 19:7; 25:10; 78:5,56; 93:5; 119:2, 22, 24, 59, 79, 88, 138, 167; 122:4; Rev. 6:9; 12:17; 19:10.
Latin(1748-1756) 4197
4197. `Et dixit Laban, Acervus hic testis inter me et inter te hodie, propterea vocavit nomen illius Galeed': quod significet quod ita erit in aeternum, inde quale ejus iterum, constat a significatione `acervi' quod sit bonum, de qua supra n. 4192; et a significatione `testis' quod sit confirmatio boni per verum, [et veri a bono,] de qua sequitur; ex significatione `hodie' quod sit aeternum, de qua n. 2838, 3998; (o)et a significatione `vocare nomen' quod sit quale, de qua n. 144, 145, 1754, 2009, 2724, 3421;ipsum quale continetur in nomine Galeed; nam antiquitus nomina imposita quale continebant, n. 340, 1946, 2643, 3422; inde patet quid per `dixit Laban, Acervus hic testis inter me et inter te hodie, propterea vocavit nomen illius Galeed' significatur, quod nempe testificatio conjunctionis boni hic per `Labanem' significati cum Bono Divino Naturalis {1} Domini, proinde conjunctio Domini per bonum cum gentibus {2}, nam hoc bonum est quod per `Labanem' nunc repraesentatur, n. 4189; vera illius boni sunt quae testificant de conjunctione; at bonum illorum quamdiu vivunt in mundo, est a latere, quia non habent vera Divina; sed usque illi qui in bono illo, hoc est {3}, in mutua charitate vivunt, tametsi illis non vera Divina directa ex fonte Divino, hoc est, ex Verbo, usque bonum non habent clausum, sed tale ut aperiri possit, quod etiam aperitur in altera vita, cum instruuntur (o)ibi in veris fidei, et de Domino; aliter apud Christianos, qui horum sunt in mutua charitate, et magis qui in amore in Dominum, illi cum vivunt in mundo, in bono directo sunt quia in veris Divinis, quapropter intrant in caelum absque tali instructione, si non in veris illorum falsa fuerint quae prius discutienda; at Christiani qui non in charitate vixerunt, illi clauserunt sibi caelum, et perplures adeo ut aperiri nequeat; nam sciunt vera, et negant, et quoque obfirmant se contra illa, si non ore, usque corde. [2] Quod Laban vocaverit acervum suo idiomate primum Jegar Sahadutha, et dein idiomate Canaanis Galeed, cum tamen utrumque paene similis significationis est, est applicationis causa ac inde conjunctionis; idiomate Canaanis loqui, seu labio Canaanis, est applicare se ad Divinum, per `Canaanem' enim significatur regnum Domini, ac in supremo sensu Dominus, n. 1607, 3038, 3705, ut patet {4} apud Esaiam, In die illo erunt quinque urbes in terra Aegypti loquentes labiis Canaanis, et jurantes Jehovae Zebaoth;... in die illo erit altare Jehovae in medio terrae Aegypti, et statua apud terminum ejus Jehovae, et erit in signum et in testem Jehovae Zebaoth in terra Aegypti, xix 18-20. [3] Quod `testis' sit confirmatio boni per verum, et veri a bono, et quod inde `testimonium' sit bonum a quo verum, et verum quod ex bono, constare potest a Verbo alibi; quod `testis' sit confirmatio boni per verum, et veri a bono, ab his locis; apud Joshuam, Dixit Jehoshua ad populum, Testes vos in vos, quod vos elegeritis Jehovam ad serviendum Ipsi, et dixerunt, Testes. Et nunc removete deos alienigenae, qui in medio vestri, et inclinate cor vestrum ad Jehovam Deum Israelis; et dixerunt populus ad Jehoshuam, Jehovae Deo nostro serviemus, et voci Ipsius oboediemus. Et excidit Jehoshua foedus cum populo in die hoc, et posuit illi statutum et judicium in Shechemo, et scripsit Jehoshua verba illa in libro legis Dei, et accepit lapidem magnum, et erexit illum ibi sub quercu, quae in sanctuario Jehovae; et dixit Jehoshua ad omnem populum, Ecce lapis hic erit nobis, in testem, quia ille audivit omnia dicta Jehovae, quae locutus est cum nobis, et erit vobis in testem, ne abnegetis Deum vestrum, xxiv 22-27;
quod `testis' ibi sit confirmatio, patet, et quidem confirmatio foederis: proinde conjunctionis, nam `foedus' significat conjunctionem n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021; et quia conjunctio cum Jehovah seu Domino non datur quam per bonum, nec datur bonum quod conjungit, quam quod quale suum habet a vero, inde sequitur quod `testis' sit confirmatio boni per verum; bonum ibi est conjunctio cum Jehovah seu Domino per quod eligerent Ipsum ad serviendum Ipsi', verum per quod confirmatio erat `lapis'; quod `lapis' sit verum videatur n. 643, 1298, 3720; in supremo sensu `lapis' est Ipse Dominus, quia ab Ipso omne verum, quapropter etiam vocatur `Lapis Israelis Gen. xlix 24, et quoque dicitur {5}, `ecce lapis hic erit nobis in testem, quia ille audivit omnia dicta Jehovae quae locutus est cum nobis': apud Johannem,
Dabo duobus testibus Meis, ut prophetent dies 1260, induti saccis; hi sunt duae oleae, et duo candelabra, quae coram Deo terrae stantia; et si quis eos voluerit damno afficere, ignis exibit ex ore eorum, et comedet hostes eorum:... hi habent potestatem claudendi caelum:... cum vero absolverint testimonium suum, bestia, quae ascendit ex abysso, faciet bellum cum illis, et vincet illos, et occidet illos;... post vero tres dies et dimidium, spiritus vitae a Deo intravit in illos, ut constiterint super pedes suos, Apoc. xi 37, 11;
quod `duo testes' hic sint bonum et verum, hoc est, bonum in quo verum, et verum quod ex bono, utrumque confirmatum in cordibus, patet ex eo quod dicatur quod `duo testes sint duae oleae et duo candelabra'; quod `olea' sit tale bonum, videatur n. 886, `duae oleae' pro bono caelesti et pro bono spirituali; bonum caeleste est amoris in Dominum, et bonum spirituale est charitatis erga proximum; `candelabra' sunt illorum bonorum vera, quod {6} constabit ubi, ex Divina Domini Misericordia, de candelabris agendum; quod illis, (o)nempe bonis et veris, potestas sit claudere caelum et aperire caelum, videatur Praefatio ad cap. xxii Gen.:
quod `bestia ex abysso seu inferno, occidet illos' significat vastationem boni et veri intra Ecclesiam; et quod `spiritus vitae a Deo intravit in illos, ut constiterint super pedes suos' significat novam Ecclesiam. [5] Quod sicut acervi antiquitus ponebantur in testes, postmodum altaria, constat apud Joshuam, Dixerunt Reubenitae et Gadditae, Videte figuram altaris Jehovae, quod fecerunt patres nostri, non pro holocausto, et non pro sacrificio, sed testis illud inter nos et inter vos:... et vocarunt filii Reubenis et filii Gadis, Altare, quod testis illud inter nos, quod Jehovah Deus, xxii 28, 34;
`altare' est bonum amoris, et in supremo sensu Ipse Dominus, n. 921, 2777, 2811; `testis' pro confirmatione, in sensu interno, boni per verum. [6] Quia per `testem' significatur confirmatio boni per verum ac veri a bono, ideo per `testem' in supremo sensu significatur Dominus, quia Ipse est Divinum Verum confirmans, ut apud Esaiam, Pangam vobis foedus aeternitatis, misericordias Davidis veras, en testem populis dedi illum, principem et praecipientem populis, lv [3,] 4:
{7} apud Johannem, Et a Jesu Christo, Qui est testis fidelis, primogenitus ex mortuis, et princeps regum terrae, Apoc. i 5:
apud eundem, Haec dicit testis fidelis et verus, principium creaturae Dei Apoc. iii 14. [7] Quod mandatum (o)sit in Ecclesia repraesentativa, quod `omne verum stabit super ore duorum aut trium testium, non super unius,' Num xxxv 30; Deut. xvii 6, 7; xix 15; Matth. xviii 16, fundatur in Lege Divina, quod unum verum non confirmet bonum sed plura vera:
{8} unum enim verum absque nexu cum aliis non est confirmans sed cum plura sunt, nam ex uno potest videri alterum; unum non parit aliquam formam, ita non aliquid quale, sed plura in serie connexa;
sicut enim unus tonus non {9} parit aliquem concentum, minus harmoniam, ita nec unum verum; haec sunt super quibus fundatur illa lex, tametsi in externa forma apparet fundata in statu civili, sed unum non est contra alterum; [8] sicut praecepta decalogi, de quibus n. 2609. Quod `testimonium' sit bonum a quo verum, et verum quod ex bono, sequitur inde, et quoque constat ex eo quod decem praecepta decalogi super tabulis lapideis scripta dicantur una voce Testimonium, ut apud Mosen, Jehovah dedit Mosi, cum absolvisset loqui cum eo in monte Sinai, duas tabulas Testimonii, tabulas lapidis, scriptas digito Dei, Exod. xxxi 18:
apud eundem, Descendit Moses e monte, et duae tabulae Testimonii in manu ejus, tabulae scriptae a duobus lateribus ejus, [Exod.] xxxii 15:
et quia tabulae illae in arca positae sunt, arca dicitur Arca Testimonii, de quo apud Mosen, Jehovah ad Mosen, Dabis in Arcam Testimonium, quod dabo tibi, Exod. xxv 16, 21:
Moses accepit et dedit Testimonium in Arcam, Exod. xl 20:
apud eundem, Conveniam tibi, et loquar tecum desuper Propitiatorio ab inter duos cherubos, qui super Arca Testimonii, Exod. xxv 22:
apud eundem, Tegit nubes suffimenti Propitiatorium, quod super Testimonio, Lev. xvi 13:
apud eundem, Baculi duodecim tribuum relicti (o)sunt in Tentorio conventus, coram Testimonio, Num. xvii 19 [A.V. 4];
quod inde arca quoque dicta sit Arca Testimonii, praeter in loco citato Exod. xxv 22, videatur etiam Exod. xxxi 7; Apoc. xv 5; [9] praecepta decalogi ideo Testimonium dicta sunt quia erant foederis, ita conjunctionis inter Dominum et (o)inter hominem, quae conjunctio non existere potest nisi homo illa praecepta custodiat non solum in externa forma sed etiam in interna; quid interna forma illorum praeceptorum, videatur n. 2609, quapropter est bonum confirmatum per verum, et verum derivatum a bono, quod per `Testimonium' significatur; quia ita est, etiam tabulae dictae sunt Tabulae foederis, et arca Arca foederis. Inde nunc patet quid per `Testimonium' in genuino sensu significatur in Verbo, ut Deut. iv 45; vi 17, 20; Esai. viii 16; 2 Reg. xvii 15; Ps. xix 8 [A.V. 7];
xxv 10; lxxviii 5, 56; xciii 5; cxix (x)2, (x)22, 24, 59, 79, 88, 138, 167; cxxii 4; Apoc. vi 9; xii 17; xix 10. @1 Naturali$ @2 cum bono, in quo sunt gentes$ @3 ita$ @4 A d patet$ @5 i hic @6 ut$ @7 i testis pro Domino$ @8 i duo et tres seu duo et tria in Verbo significant plura$ @9 non unus tonus$