635# 启11:3.“我要赐给我那两个见证人”表示爱与仁之良善，以及教义与信仰的真理，两者都来自主。这从“见证人”的含义清楚可知，“见证人”是指那些在心里和信仰上承认并宣认主、祂人身中的神性和祂发出的神性；因为这就是那本质上对主作见证，也就是承认，并出于承认宣认祂的。关于“见证”和“作见证”的含义，可参看前文(AE 10, 27, 228, 392节)。“两个见证人”在此表示爱与仁之良善，以及教义与信仰的真理，因为经上接着说“两个见证人就是那两棵橄榄树，两个灯台”；“两棵橄榄树”表示对神之爱的良善和对邻之仁的良善；“两个灯台”表示教义的真理和信仰的真理(关于这种含义的详情，很快就会谈到)。
“见证人”之所以表示这些良善和真理，是因为他们，也就是所有处于它们的人都承认并宣认主。事实上，正是发出的神性被称为神性良善和神性真理；对神之爱的良善和对邻之仁的良善，因而为祂作见证的教义的真理和信仰的真理由此而来；由此可知，那些处于它们的人同样为主作见证，也就是承认并称谢祂。因为正是神性，而不是人从他自己为神性作见证；因此，主处于爱之良善和由此而来的教义之真理，它们在人里面，正是这些作见证。
由于对主的一切承认和宣认，主要对祂人身里面的神性的承认和宣认，来自主自己，还由于“作见证”表示承认并宣认这一点，所以在以下经文中，“作见证”表示来自主自己的关于祂自己的承认和宣认。约翰福音：
你们查考圣经，因给我作见证的就是它们。(约翰福音5:39)
圣经或圣言是从主发出的神性真理，发出的神性就是天堂和教会中的主自己；因此，当经上说，“经文为祂作见证”时，意思是说，主自己为祂自己作见证。同一福音书：
我就是那为我自己作见证的，还有差我来的父也为我作见证。(约翰福音8:18)
此处经上公开声称，主自己或祂里面的神性，为祂作见证。
又：
耶稣说，当保惠师，就是真理的灵来了时，他为我作见证。(约翰福音15:26, 27)
“保惠师，就是真理的灵”表示从主发出的神性，也就是神性真理。又：
耶稣对彼拉多说，你说的是，因为我就是王；我为此来到世界，为了给真理作见证。(约翰福音18:37)
“给真理作见证”表示使从祂发出的神性真理为祂作见证；此外，在圣言中，“王”也表示这神性真理。引用这些经文是为了让人们知道，“作见证”表示承认并宣认主，这是来自主；因此，“作见证”表示爱与仁之良善，以及教义与信仰的真理，因为这些来自主，属于人里面的主。
635. And I will give unto my two witnesses.- That this signifies the good of love and of charity, and the truth of doctrine and faith, both from the Lord, is evident from the signification of witnesses as denoting those who in heart and faith acknowledge and confess the Lord, His Divine in His Human, and the proceeding Divine, for this is what essentially witnesses concerning the Lord, that is, acknowledges, and, from acknowledgment, confesses Him. Concerning this signification of witness and testification, see above (n. 10, 27, 228, 392). The two witnesses here signify the good of love and of charity, and the truth of doctrine and of faith, because it is said that the two witnesses are the two olive trees and the two lampstands; and the two olive trees signify the good of love to God and the good of charity towards the neighbour, and the two lampstands signify the truth of doctrine and the truth of faith; concerning this signification more will be said presently.
[2] The reason why those goods and truths are meant by witnesses, is, that those goods and truths, or, all who are in them, acknowledge and confess the Lord. For it is the proceeding Divine that is called Divine Good and Divine Truth, from which comes the good of love to God and the good of charity towards the neighbour, and thence the truth of doctrine and the truth of faith, which witness concerning Him; it therefore follows that they who are in them also witness concerning the Lord, that is, acknowledge and confess Him. For it is the Divine that witnesses concerning the Divine, and not man from himself; consequently it is the Lord in the good of love, and in the truth of doctrine thence, which are with man, that do this.
[3] Since all acknowledgment and confession of the Lord, and principally the acknowledgment and confession of the Divine in His Human, is from the Lord Himself, and since to witness signifies to acknowledge and confess this, therefore "to witness" is used in the following passages to denote acknowledgment and confession from the Lord Himself concerning Himself.
In John:
"Search the Scriptures, for they are they which bear witness of me" (5:39).
The Sacred Scripture, or the Word, is the Divine Truth proceeding from the Lord, and the proceeding Divine is the Lord Himself in heaven and in the church, wherefore when it is said that the Scriptures bear witness of Him, it is meant that the Lord Himself bears witness of Himself.
Again:
"I am he that beareth witness of myself, and my Father who sent me, beareth witness of me" (8:18).
Here it is openly declared that the Lord Himself, or the Divine in Him, bears witness of Him.
[4] Again:
Jesus said, "When the Paraclete shall come, the spirit of truth, he shall bear witness of me" (15:26, 27).
By the Paraclete, the spirit of truth, is meant the Divine proceeding from the Lord, which is the Divine Truth.
And again:
Jesus said unto Pilate," Thou sayest, because I am a king, for this came I into the world, that I should bear witness unto the truth" (18:37).
To bear witness unto the truth signifies to cause the Divine Truth proceeding from Him to bear witness of Him; this Divine Truth also in the Word is signified by a king. These things are adduced in order that it may be known that to bear witness is to acknowledge and confess the Lord, and that this is from Him, consequently the good of love and of charity and the truth of doctrine and of faith, because these are from the Lord and are His in man.
635. Verse 3. And I will give unto my two witnesses, signifies the good of love and charity and the truth of doctrine and faith, both from the Lord. This is evident from the signification of "witnesses," as being those who in heart and faith acknowledge and confess the Lord, His Divine in His Human, and His proceeding Divine; for this is what essentially bears witness respecting the Lord, that is, acknowledges, and from acknowledgment confesses Him. (Respecting the signification of "witness" and "bearing witness," see above, n. 10, 27, 228, 392.) "The two witnesses" here signify the good of love and charity, and the truth of doctrine and faith, for it follows that "the two witnesses are the two olive trees and the two lampstands;" "the two olive trees" signify the good of love to God and the good of charity towards the neighbor; and "the two lampstands" signify the truth of doctrine and the truth of faith (on the signification of these more presently).
[2] These goods and truths are meant by the "witnesses," because they, that is, all who are in them, acknowledge and confess the Lord, for it is the Divine proceeding that is called the Divine good and the Divine truth, whence is the good of love to God and the good of charity towards the neighbor, and the truth of doctrine and the truth of faith thence, which bear witness concerning Him; from which it follows that those who are in these likewise bear witness concerning the Lord, that is, acknowledge and confess Him. For it is the Divine that bears witness concerning the Divine, and not man from himself; consequently the Lord is in the good of love, and in the truth of doctrine therefrom, that are in man, and it is these that bear witness.
[3] As all acknowledgment and confession of the Lord, and principally the acknowledgment and confession of the Divine in His Human, is from the Lord Himself, and as "to bear witness" signifies to acknowledge and confess this, therefore "to bear witness" stands for acknowledgment and confession in the Lord's own words respecting Himself in the following passages. In John:
Search the Scriptures, for they are they which bear witness of Me (John 5:39).
The Sacred Scriptures or the Word is the Divine truth proceeding from the Lord, and the Divine proceeding is the Lord Himself in heaven and in the church; so when it is said that "the Scriptures bear witness of Him" it is meant that the Lord Himself bears witness respecting Himself. In the same:
I am He that beareth witness of Myself, and the Father that sent Me beareth witness of Me (John 8:18).
Here it is openly declared that the Lord Himself, or the Divine in Him, bears witness of Him.
[4] In the same:
Jesus said, When the Paraclete is come, the spirit of truth, he shall bear witness of Me (John 15:26, 27).
"The Paraclete, the spirit of truth," means the Divine proceeding from the Lord, which is the Divine truth. In the same:
Jesus said to Pilate, Thou sayest it, because I am King; for this have I come into the world, that I might give testimony to the truth (John 18:37).
"To give testimony to the truth" signifies to cause the Divine truth proceeding from Him to bear witness of Him; moreover, this Divine truth is signified in the Word by "king." These passages are cited to make known that "to bear witness" means to acknowledge and confess the Lord, and that this is from Him; consequently "to bear witness" means the good of love and charity and the truth of doctrine and faith, since these are from the Lord and are His in man.
635. [Vers. 3.] "Et dabo duobus testibus meis." - Quod significet bonum amoris et charitatis, ac verum doctrinae et fidei, utrumque a Domino, constat ex significatione "testium", quod sint qui corde et fide agnoscunt et confitentur Dominum, Divinum Ipsius in Humano Ipsius, et Divinum procedens; hoc enim essentialiter testatur de Domino, hoc est, agnoscit et ex agnitione confitetur Ipsum. (De qua "testis" et" testificationis" significatione videatur supra, n. 10, 27, 228, 392.) Quod "duo testes" hic significent bonum amoris et charitatis, ac verum doctrinae et fidei, est quia sequitur quod "duo testes sint duae olivae et duo candelabra"; ac per "duas olivas" significatur bonum amoris in Deum et bonum charitatis erga proximum, et per "duo candelabra" significatur verum doctrinae et verum fidei (de qua eorum significatione videbitur in sequentibus).
[2] Quod illa bona et illa vera intelligantur per "testes", est quia illa, hoc est, omnes qui in illis sunt, agnoscant et confiteantur Dominum; est enim Divinum procedens, quod vocatur Divinum Bonum et Divinum Verum, unde bonum amoris in Deum et bonum charitatis erga proximum, ac inde verum doctrinae et verum fidei, quae testantur de Ipso; unde sequitur quod qui in illis sunt, similiter testentur de Domino, hoc est, agnoscant et confiteantur Ipsum; est enim Divinum quod testatur de Divino, et non homo ex se; proinde est Dominus in bono amoris et in vero doctrinae inde, quae apud hominem sunt, quae id faciunt.
[3] Quoniam omnis agnitio et confessio Domini, ac principaliter agnitio et confessio Divini in Humano Ipsius, est ab Ipso Domino, et quia "testari" significat agnoscere et confiteri illud, ideo "testari" pro agnoscere et confiteri dicitur ab Ipso Domino de Se in sequentibus locis :
- Apud Johannem,
"Scrutamini Scripturas, quia.... illae sunt quae testantur de Me" (5:39):
Scriptura Sacra seu Verbum est Divinum Verum procedens a Domino, et Divinum procedens est Ipse Dominus in caelo, et in ecclesia; quare cum dicitur quod "Scripturae testentur de Ipso" intelligitur quod Ipse Dominus de Se.
Apud eundem,
"Ego sum qui testor de Me Ipso, et testatur de Me qui misit Me, Pater" (8:18);
hic aperte dicitur, quod Ipse Dominus seu Divinum in Ipso testetur de Ipso.
[4] Apud eundem,
Jesus dixit, "Quando venerit Paracletus, spiritus veritatis ille testabitur de Me" (15:26, 27);
per "Paracletum, spiritum veritatis", intelligitur Divinum procedens a Domino, quod est Divinum Verum.
Apud eundem,
Jesus ad Pilatum, "Tu dicis quia Rex sum Ego;.... in hoc veni in mundum, ut testimonium dem veritati" (18:37):
"testimonium dare veritati" significat facere ut Divinum Verum procedens ex Ipso testetur de Ipso; Divinum hoc Verum etiam in Verbo significatur per "regem." Haec allata sunt ut sciatur quod "testari" sit agnoscere et confiteri Dominum, et quod hoc sit ab Ipso; proinde bonum amoris et charitatis, ac verum doctrinae et fidei, quia haec sunt a Domino, et sunt Ipsius in homine.