706# 启12:1.“天上现出大迹象来”表示关于将来的教会和对其教义的接受，以及他们会攻击它的神性证明。这从“天上的大迹象”的含义清楚可知，“天上的大迹象”是指神性显现和证明。这是指教会和对其教义的接受，以及对它的攻击，这一点从下文明显看出来，因为“妇人”表示教会，她的“男孩子”表示教义，“龙和他的使者”，以及后来的“兽”表示那些将攻击教会及其教义的人。这个异象被称为“大迹象”，是因为“迹象”表示关于将要到来之事的神性显现，在此还表示关于将来的教会及其教义，以及“龙”和“兽”所指的人攻击它的证明。这被称为“迹象”，是因为它显现和证明。圣言中的许多经文提到“迹象”(Sign，或预兆、兆头、记号、印记、旗、标记等)和“奇事”(miracle或wonder，或神迹、奇迹)，“迹象”(或预兆、兆头、记号、印记、旗、标记等)是指在调查对象上指出、见证和说服之物，“奇事”(或神迹、奇迹)是指挑动、使人哑口无言、充满惊奇之物；因此，迹象触动理解力和信仰，但神迹或奇事却触动意愿及其情感，因为意愿及其情感就是那被挑动、哑口无言、充满惊奇的，而理解力及其信仰就是那被迹象和证据说服和触动的。
迹象(或预兆、兆头、记号、印记、旗、标记等)与奇事(或神迹、奇迹)之间是有区别的，这一点从以下事实清楚看出来：犹太人虽看见主所行的如此多神迹，但仍求祂的迹象；在埃及和旷野所行的异事有时被称为迹象(或预兆、兆头等)，有时被称为神迹，有时被称为这两者。这一点从以下事实进一步清楚看出来：圣言的每个细节里面都有真理与良善、因而理解力与意愿的一个婚姻，因为真理属于理解力，良善属于意愿；因此，那里的迹象(或预兆、兆头等)与属于真理、信仰和理解力的事物有关，神迹或奇事与属于良善、情感和意愿的事物有关。由此清楚可知，当圣言提到这两者时，“迹象”(或预兆、兆头、记号、印记等)和“神迹或奇事”具体是什么意思，如在以下经文中。摩西五经：
我要使法老的心刚硬，也要在埃及地多行迹象神迹。(出埃及记7:3)
申命记：
耶和华将又大又恶的迹象神迹施行在埃及和法老并他全家身上。(申命记6:22)
又：
耶和华何曾为自己尝试来用神迹、迹象和奇事从一个民族中间领出一个民族呢？(申命记4:34)
诗篇：
他们不追念耶和华在埃及显迹象，在琐安田显异事。(诗篇78:42, 43)
又：
他们在他们中间施行他迹象的话，在含地显他的神迹。(诗篇105:27)
又：
埃及啊，他在你中间，在法老和他一切臣仆身上，施行迹象和神迹。(诗篇135:9)
耶利米书：
在埃及地显迹象和神迹，直到今日在以色列和人们中间也是如此，用迹象和神迹领你的百姓以色列出埃及地的。(耶利米书32:20, 21)
从这些经文清楚可知，在埃及，以及后来在以色列人当中所行的异事被称为“迹象和奇事或神迹”，被称为“迹象”，是因为它们证明并说服，被称为“神迹或奇事”，是因为它们挑动并使人充满惊奇；然而，它们在这一点上是一致的：挑动并使人充满惊奇的东西也证明并说服，就像那些挑动意愿的事物也说服理解力，或那些触动情感的事物也通过说服触动思维一样。同样在福音书：
在时代的完结，有假基督、假先知将要起来，显大迹象和奇事，如果可能，连选民也迷惑了。(马太福音24:24; 马可福音13:22)
此处“大迹象和奇事”具有相同的含义，即：他们将证明和说服，使人哑口无言，充满惊奇，这会造成强烈的说服。至于“假基督和假先知”是指谁，可参看前文(AE 624b, 684a节)
摩西五经：
你中间若有先知或是做梦的人起来，给你们一个迹象或奇事，若他对你们说的迹象或奇事应验，说，让我们随从别神吧，你不可顺从。(申命记13:1–3)
此处提到“先知”和“做梦的人”，还提到“迹象”和“奇事”，因为“迹象”与先知有关，“奇事”与做梦的人有关，还因为“先知”表示一个教导真理的人，在抽象意义上表示真理之教义，“做梦的人”表示一个挑动别人去做一件事的人，在抽象意义上表示挑动的行为，一件事出于挑动而被做；这也属于“奇事或神迹”，前者属于“迹象”；因为来自主的活生生的声音教导先知，而被激起行动的代表教导“做梦的人”，它们流入做梦人的情感，从这情感流入思维的视觉；因为当一个人做梦时，他的属世理解力就睡着了，而他的属灵视觉则打开，这属灵视觉将从情感中获得自己的一切。但这段经文指的是从一种邪恶情感中获得其一切的视觉，因为它论述的是教导虚假、梦见虚幻事物的先知，“别神”表示这些人所听见和看见的虚假和虚幻事物。
706b.“迹象”表示证明，这些证明指出并说服去相信一件事就是如此，这一点从以下经文明显看出来。摩西五经：
将来他们若不信你，也不听前一个迹象的声音，他们必信后一个迹象的声音。将来他们若连这两个迹象也不信，也不听你的声音，你就从河里取些水，它们必变作血。(出埃及记4:8, 9)
这些话论及当主在荆棘中向摩西显现时，摩西所行的神迹或奇事，它们被称为“迹象”，是因为它们要证明并说服他们相信，摩西被派来领他们出埃及；这就是为何经上三次说叫“他们信”，以及“听他的声音”。
民数记：
耶和华对摩西说，我在他们中间行了这一切迹象，这百姓还不信我要到几时呢？所有看见我的荣耀和我在埃及与旷野所行迹象的人，必不得见这地。(民数记14:11, 22, 23)
这些神迹也被称为“迹象”，因为经上提到(相)信；事实上，如前所述，神迹被称为“迹象”，是因为它们说服并产生信仰；由于迹象在那些因害怕而不愿进入迦南地的人身上不会产生信仰，所以经上论到他们说：“他们必不得见这地。”在出埃及记(4:17; 10:1, 2)，“迹象”具有相同的含义。
福音书：
文士和法利赛人说，老师，我们想从你那里看一个迹象。但祂回答说，一个邪恶淫乱的世代求迹象，除了先知约拿的迹象以外，再没有迹象给它；约拿三日三夜在鲸鱼肚腹中，人子也要这样三日三夜在地心里。(马太福音12:38–40; 路加福音11:16, 29, 30).
“迹象”在此明显表示证明，好叫他们被说服相信，主就是那将要到来的弥赛亚和神的儿子，主所行的，并且他们也看见的大量神迹对他们来说不是迹象，因为如前所述，神迹只对善人来说是迹象。“约拿三日三夜在鲸鱼肚腹中”，这被视为一个迹象，因为它表示主的埋葬和复活，因而祂人身的完全荣耀，“三日三夜”也表示完全。
马太福音：
法利赛人和撒都该人来试探耶稣，请耶稣从天上显个迹象给他们看。耶稣回答他们说，到了晚上，你们说，天色发红，必是晴天。天色又红又暗，今日必有风雨。你们假冒伪善的人啊，你们知道分辨天上的面色，倒不能分辨这时候的迹象。一个邪恶淫乱的民族求迹象，除了先知约拿的迹象以外，再没有迹象给它。(马太福音16:1–4)
此处从天上求的“迹象”也表示证明，好叫他们被说服相信，主就是神的儿子，尽管他们不将所行的神迹称为迹象。那时主谈到晚上和早晨，因为“晚上和早晨”表示主的降临，在此表示当犹太人中间的教会荒废时，那时他们有“晴天”，因为他们不知道主，安然地生活在来自邪恶的虚假中；这是“晚上”；但当他们知道祂，却因他们所处的来自邪恶的虚假而否认并攻击祂时，“有风雨的早晨”就表示这种状态。这就是为何主说“你们假冒伪善的人啊，你们知道分辨天上的面色，倒不能分辨这时候的迹象”，也就是主的降临；由于他们是“邪恶淫乱的世代”，也就是玷污圣言的一个世代，所以祂说：“再没有迹象给他们。”
马可福音：
法利赛人开始同耶稣辩论，向祂求个从天上来的迹象；耶稣灵里叹息说，这世代为什么求迹象呢？我实在对你们说，没有迹象给这世代。(马可福音8:11, 12)
“迹象”在此表示证明，他们凭证明可以清楚知道、承认并相信，主就是因先知书中的预言他们所期待的弥赛亚和神的儿子，这一点从以下事实明显看出来：耶稣灵里叹息说：“这世代为什么求迹象呢？我实在对你们说，没有迹象给这世代。”原因在于，如果迹象从天上清楚显示给他们或告知他们，从而说服他们承认并相信，那么他们以后仍会弃绝它，承认并信仰之后弃绝就是亵渎，亵渎者在地狱里的命运是最糟糕的。
因此，清楚的证明没有从天上给他们，这一点从约翰福音中的这些话明显看出来：
祂使他们眼瞎、心硬，免得他们眼睛看见，心里明白，回转过来，我就医治他们。(约翰福音12:40)
“回转过来被医治”在此表示亵渎，当真理和良善被承认，尤其主被承认，后来却又遭否认时，亵渎就会发生；如果犹太人因一个迹象而回转过来，得了医治，情况就会是这样。“眼睛看见，心里明白”表示在理解力和意愿，或信和爱中接受。由此清楚可知，“迹象”表示一个明确无误的证明。关于亵渎者的命运，可参看《新耶路撒冷及其属天教义》(172节)。
约翰福音：
门徒对耶稣说，你行什么作为迹象，好让我们看见并相信你呢？你到底要做什么呢？我们的祖宗在旷野吃过吗哪，如经上写着，祂从天上赐下粮食来给他们吃。耶稣对他们说，我实实在在对你们说，那从天上来的粮不是摩西赐给你们的，乃是我父将天上来的真粮赐给你们；因为神的粮就是那从天上降下来赐生命给世界的。(约翰福音6:30–33)
此处门徒也想要一个迹象；这表示证明，好叫他们可以相信，这一点从他们说的话清楚看出来，即：“好让我们看见并相信，你到底要做什么呢？”那时他们说到“吗哪”，主回答是“天上的粮”，因为“粮”表示滋养灵魂的一切良善和真理，在至高意义上表示主自己，教义的一切和属灵滋养的一切都来自主，祂由此给予证明，叫他们可以看见并相信。尽管如此，证明，也就是天上来的迹象给了彼得、雅各和约翰三个门徒，这可从主的变像明显看出来，因为那时他们看见了祂的荣耀，听见有声音从天上说，“这是我的爱子，你们要听祂”(马可福音9:7; 路加福音9:35; 马太福音17:5)。
约翰福音：
当耶稣将卖东西的人从殿中赶出去时，犹太人说，你既作这些事，还显什么迹象呢？耶稣回答他们说，你们拆毁这殿，我三日内要把它建起来。(约翰福音2:16, 18, 19)
此处很明显，“显迹象”表示通过某种神奇的东西，或从天上来的声音给予证明。但由于这种证明与其说拯救他们，不如说诅咒他们，如刚才所述，所以祂指着“殿”回答他们，祂所说的殿是指祂的身体，这殿将被拆毁，也就是死亡，在第三日将复活。这也是主所说“约拿三日三夜在鲸鱼肚腹中”的迹象的意思。“殿”在至高意义上表示主的身体(参看约翰福音2:21)。
路加福音：
天使对牧羊人说，今天在大卫的城里，为你们生了救主，就是主基督；你们要发现一个婴孩，裹着襁褓，躺在马槽里，这就是给你们的迹象。(路加福音2:11, 12, 16)
由于“迹象”表示证明，好叫他们相信，世界的救主出生了，所以经上说：“他们要发现祂裹着襁褓，躺在马槽里。”但没有人能知道这是一个证明，除非知道“马槽”和“襁褓”是什么意思。“马槽”表示来自圣言的真理的教义，因为“马”表示对圣言的理解，这可从前面的说明(AE 355, 364节)和《白马》(2–4节)这本小著清楚看出来；因此，马槽，就是喂马的地方，表示来自圣言的真理的教义。在这一章的第七节经文，经上说这样做，是“因为客店里没有地方”，“客店”表示教导的地方。这也是路加福音(10:34; 22:11)，马可福音(14:14)，以及别处的“客店”的含义。犹太人的情况就是这样，那时他们因玷污圣言而处于纯粹的虚假。因此，这就是“客店里没有地方”所表示的。事实上，主若乐意，就能出生在最壮丽的宫殿中，躺在宝石装饰的床上；但这将不是在那些没有处于真理教义的人当中，也不会有天上的代表。经上还说祂“裹着襁褓”，因为“襁褓”表示最初的真理，这些真理是纯真的真理，也是神性之爱的真理；因为“赤裸”当论及婴儿时，表示对真理的剥夺。由此清楚可知，为何天使说：“你们要发现一个婴孩，裹着襁褓，躺在马槽里，这就是给你们的迹象。”
福音书：
门徒对耶稣说，你降临和时代完结的预兆是什么呢？(马太福音24:3; 马可福音13:4; 路加福音21:7)
“主的降临和时代的完结”表示新教会的开始和前教会的结束，“主的降临”表示新教会的开始，“时代的完结”表示旧教会的结束。因此在这些章节，主教导门徒前教会的连续荒废，以及在它结束时，一个新教会的建立。但祂通过纯粹的对应关系教导并指教他们，若不通过灵义，这些对应关系无法展开并得知；由于主通过对应关系说话，所以这一切都是预兆，因而是证明。此外，在路加福音，主也称它们为“迹象”：
将来有可怕的事和从天上来的大迹象。在日月星辰上必有迹象，在地上有绝望列族的困苦，海和咆哮的海浪。(路加福音21:11, 25)
马太福音：
那时，人子的兆头要出现；那时地上的众支派都要哀哭，他们要看见人子带着能力和荣耀，驾着天上的云来临。(马太福音24:30)
《属天的奥秘》解释了马太福音24章所包含的这些和其它事物在灵义上的含义；《天堂与地狱》(1节)则说明了人子驾着天上的云的迹象出现是什么意思；因此，没有必要进一步解释。
706c.马可福音：
耶稣对门徒说，信的人必有这些迹象随着，他们必奉我的名赶鬼；用新舌头说话；拿起蛇；他们若喝了什么致命之物，它必不伤害他们；他们必按手在病人身上，病人就好了。他们出去到处宣讲，主和他们作工，用迹象随着。(马可福音16:17, 18, 20)
这些虽是神迹，却仍被称为“迹象”，因为它们是对施行它们的主之神性能力的证明；故经上说：“主和他们作工，用迹象随着。”这些若用于恶人，就会被称为“神迹或奇事”，因为对恶人来说，这些事物只造成惊奇，在脑海中留下深刻印象，却不会带来相信；但对善人来说则不然，因为对他们来说，同样是这些事物，它们却是带来相信的证明，故被称为“迹象”，经上说：“信的人必有这些迹象随着。”不过，还要简要阐明这些迹象如何能带来相信。这些神迹，即：他们必赶鬼，用新舌头说话，拿起蛇，若喝了什么致命之物，它必不伤害他们，他们必按手在病人身上，病人就好了，在其本质和起源上都是属灵的，这些从其本质和起源中作为结果流出并出来；因为它们都是对应，这些对应凭来自主的流注而从灵界获得自己的一切。例如，“他们必奉主的名赶鬼”从以下情况获得其结果，即：以属灵的方式来理解，主的名表示取自主之圣言的教义的一切，“鬼”表示各种虚假，这些虚假就是如此通过取自主之圣言的教义被赶出，也就是除去的。“他们必用新舌头说话”从以下情况获得其结果，即：“新舌头”表示给新教会的教义；“他们必拿起蛇”，是因为“蛇”表示邪恶方面的地狱，因此他们是安全的，免受地狱侵扰。“他们若喝了什么致命之物，它必不伤害他们”表示地狱的邪恶不会污染他们；“病人通过按手就好了”表示通过与天堂、因而与主的交流和结合恢复健康，治好属灵的疾病，属灵的疾病被称为罪孽和罪；门徒按手对应于与主的交流和结合，因而对应于凭祂的神性能力对罪孽的移除。
以赛亚书：
耶和华对亚哈斯说，你向耶和华求一个兆头，或求显在深处，或求显在高处。主要给你们一个兆头，看哪，必有童女怀孕生子，给祂起名叫神与我们同在。(以赛亚书7:11, 14)
这些话是对犹大王亚哈斯说的，因为亚兰王或叙利亚王和以色列王与他交战，直至耶路撒冷，以法莲支派也在他们那一边，但他们仍没有获胜，因为此处“亚兰王或叙利亚王”代表教会的外在或属世层，“以色列王”代表教会的内在或属灵层，“以法莲”代表教会的智力或理解力；然而，此处这三者，即属世层、属灵层和智力或理解力，都扭曲了，这三者想攻击“犹大王”和“耶路撒冷”所表示的真理的教义，所以他们没有成功。但为叫亚哈斯可以放心，他们的企图是徒劳的，他被吩咐“求一个兆头”，也就是让他可以放心的一个证明，并且这迹象来自天堂还是来自地狱的选择权也赐予了他；这由“或求显在深处，或求显在高处”来表示，因为这王是邪恶的。但由于在主降临之前，表示来自圣言的真理教义的“耶路撒冷”还没有被这王拆毁，所以一个兆头被赐予他，以证明这个主题，即：“必有童女怀孕生子，给祂起名叫神与我们同在。”这一章进一步说明，这个教会随后将被摧毁。
同一先知书：
这必是从耶和华那里给你的一个兆头，看哪，我必使台阶上的影儿、就是在太阳前面，在亚哈斯台阶上所照下的，往后退十步，好叫太阳在它照下的台阶上后退十步。(以赛亚书38:7, 8)
这个兆头被赐给希西家王，以证明主将保护他和耶路撒冷免受亚述王的攻击，如在以赛亚书38:16所说的，亚述王表示摧毁教会一切的扭曲理性；因此，这个兆头也代表将要由主建立的一个新教会，但在此代表这个时间将延长，超出刚才指示给亚哈斯的时间；“使台阶上的影儿、就是在太阳前面，在亚哈斯台阶上所照下的，往后退”表示推迟这一切发生的时间，“亚哈斯的台阶”表示一段时间，在此表示甚至直到主降临，“影儿”表示从升起到落下的时间进程；“影儿往后退十步”表示时间还要延长许多年，“十”表示许多，要回去的“太阳”表示主的降临。但这一节还要进一步加以说明。当犹太教会走到尽头时，也就是说，当它里面不再剩下良善或真理时，主的降临就发生。这就是这些话的意思，即“当罪孽满盈时”，以及“日期或时间满了”，在这种时候，主就要降临。犹太教会持续的整个时期由“亚哈斯的台阶”来代表，它的开始由那里的第一个台阶，也就是当太阳升起时来代表，它的结束由最后一个台阶，也就是当太阳落下时来代表。这清楚表明，将影儿往后拉，从落下到升起，表示这段时间的延长。这个过程将发生在“亚哈斯的台阶上”，因为亚哈斯是一个邪恶的王，亵渎教会的圣物；因此，如果他的继任者做同样的事，那么教会的结束很快就会到来；但由于希西家是一个正直的王，所以这时间延长了；因为正因如此，这个民族的罪孽没有那么快抵达它的满盈，也就是终结。
又：
对希西家王说，这是给你们的一个兆头，你们今年要吃自生的，第二年也要吃自长的，但第三年你们要播种，要收割，要栽种葡萄园，吃其中的果子。(以赛亚书37:30)
这些话是对希西家王说的，当时亚述王西拿基立与希西家王交战，指着自己说自高自大的话，指着神和以色列说狂傲的话；结果，他营中有十八万五千人被击杀，他自己则被他的儿子所杀。这种事发生是因为，“亚述”和“亚述王”表示理性层，而“犹大”表示教会的属天层，“犹大王”表示教会的属灵层；但此处“亚述王”表示扭曲的理性层，这理性层利用虚假的推理摧毁教会的一切属天和属灵事物，也就是教会的良善和真理。由于“犹大和犹大王”表示当主降世时，将来自祂的教会的属天和属灵事物，所以经上说了这些话，以描述那些将属于该教会之人的重生。因此，第一年的兆头，即“他们要吃自生的”表示主将植入他们的属天良善；“第二年吃自长的”表示将来自它的属天良善的真理；“要播种，要收割，要栽种葡萄园，吃其中的果子”表示由此流出的一切良善和真理，“播种，收割”表示良善的植入和对它的接受；“栽种葡萄园”表示真理的植入和对它的接受；“吃其中的果子”表示重生之人所拥有的良善的享受和由此而来的给予满足的东西或喜乐之物的享受。这些事物被称为“兆头”，是因为它们是对“犹大”在灵义上所指的那些人中间的属天教会的证明，他们的重生由主通过植入属天良善，后来通过植入本质上为属天良善之真理的属灵良善，最后通过属世人中的增多和结实或繁殖而实现。
又：
耶和华以色列的圣者，就是形成以色列的如此说，他们求问我兆头，是关于我的众子，关于他们吩咐我的我手工作的。我凭公义兴起他，又要修直他一切的道路。他必建造我的城，释放我被掳的人，不是为工价，也不是为赏赐。(以赛亚书45:11, 13)
这段经文也论述了主的降临和祂对一个教会的建立。“耶和华以色列的圣者，形成以色列的”是指主，祂凭神性真理被称为“以色列的圣者”，凭通过真理建立教会被称为“形成以色列的”；“以色列”表示教会；因此，他们为之求问兆头的“祂儿子”表示那些处于来自主的真理之人，而“祂手的工作”表示他们的形成，以及教会在他们中间的建立。“我凭公义兴起祂，又要修直祂一切的道路”表示神性良善和神性真理是主的，因为在圣言中，“公义”论及良善，“道路”表示引导的真理，在此表示神性真理，因为它们论及主；“祂必建造我的城，释放我被掳的人”表示祂将恢复真理的教义，释放那些因无知处于虚假的人，“城”表示真理的教义，“被掳的人”表示外邦人所处的无知的虚假，他们因这些虚假而处于属灵的囚禁；“不是为工价，也不是为赏赐”表示出于神性之爱白白地赐予。
又：
让他们向你讲述将来要发生的事，你们说明先前的事，好让我们记在心中，知道它们末后的结局；或使我们听见将要到来的事，向我们宣告将来的一个迹象，好叫我们知道你们是神。(以赛亚书41:22, 23)
“宣告将来的一个迹象，好叫我们知道你们是神”表达了告知过去和将要到来的事只属于主，不属于任何人或任何灵；这句话总结了前面的内容，因此“宣告一个迹象”表示通过说服相信来证明。
706d.以西结书：
要拿一个铁盘放在你和城的中间，作为铁墙；你要把你的脸对着这城，使城被围困，你要围攻这城；这要成为以色列家的预兆。(以西结书4:3)
这一章中的这些和其余的事物都代表犹太民族中间的教会状态，表示他们没有不被歪曲和玷污的真理，这样的真理本身是虚假。他要放在他和城中间作为墙的“铁盘”表示这种真理；由于这种真理像铁一样硬，把任何纯正真理都排斥在外，不允许它进来，所以经上说：“使城被围困，你要围攻这城。”“这要成为以色列家的预兆”表示这个预兆要成为对教会就是如此的一个见证，“预兆”表示证明，“以色列家”表示教会。
诗篇：
仇敌在圣所中摧毁了一切；敌人在筵席中间吼叫；他们竖了自己的旗为记号。我们看不见我们的记号；也不再有先知。(诗篇74:3, 4, 9)
“仇敌在圣所中摧毁了一切”表示邪恶摧毁了教会的圣物；“敌人在筵席中间吼叫”表示虚假摧毁了敬拜的一切；“他们竖了自己的旗为记号”表示他们已经用各种手段证明并说服；“我们看不见我们的记号”表示真理的见证或证明在教会不被接受；“也不再有先知”表示没有真理的教义。
又：
求耶和华向我显示良善的记号，使恨我的人看见就羞愧，因为耶和华啊，你帮助了我，安慰了我。(诗篇86:17)
“显示良善的记号”表示证明，即证明耶和华将帮助并安慰他，如后面所说的，因为这是耶和华显为记号的良善；由于一个记号就是对该良善的一个证明，所以经上说：“使恨我的人看见就羞愧。”
又：
用自己的力量安定诸山的神以大能束腰；使诸海的喧哗和其中波浪的喧哗，并列民的喧闹声，都止息了，叫住在极处的人因你的迹象惧怕。(诗篇65:6–8)
这段经文描述了通过带来相信的证明(来显示的)主的神性能力；但作为迹象的证明不是“祂安定诸山，使诸海的喧哗和其中波浪的喧哗，并列民的喧闹声，都止息了”，因为这些不是诸如使那些将一切都归于自然的人信服的那类迹象；相反，证明主的神性能力的迹象是灵义上所指的那些事物，在灵义上论述的是天堂和教会。在灵义上，神用自己的力量安定的“诸山”表示高层天堂，因为这些天堂的天使住在大山上；“诸山”在抽象意义上表示对主之爱和对邻之仁；这些就是主以大能束腰，用自己的力量安定之物，也就是使它们永存；“山”就具有这种含义(可参看AE 405节)；“诸海的喧哗”和“波浪的喧哗”表示那些在天堂之下，属世而感官之人的争论和推理；“诸海”表示属世人的事物，因而表示那些属世的人，所以它们的喧哗和波浪表示争论和推理(可参看AE 342节)。“列民的喧闹声”表示来自虚假的矛盾，因为“列民”表示那些处于真理的人，在反面意义上表示那些处于虚假的人(参看AE 175, 331, 625节)。“叫住在极处的人因你的迹象惧怕”表示出于对那些处于天堂和教会的终端之人中间的神性能力的信仰的神圣敬拜；“惧怕”表示出于仁和信敬拜主(可参看AE 696节)；“住在极处的人”表示那些处于天堂和教会的终端，以及那里的仁之信的人，这是显而易见的，因为“极处”表示天堂和教会的终端。由此清楚可知，“迹象”在此表示对主的神性能力的证明。
耶利米书：
这必是给你的预兆，我要在这地方察罚你们，使你们知道我降祸给你们的话必站得住。看哪，我必将埃及王交在他仇敌的手中和寻索其灵魂的人手中。(耶利米书44:29, 30)
这段经文论述了那些变得属世的教会之人，他们由那些寄居在埃及，并从那里回来的人来表示。“祂必将埃及王交在他仇敌的手中和寻索其灵魂的人手中”表示这些人将被邪恶和虚假毁灭，此处“仇敌”表示那些处于邪恶的人，“寻索其灵魂的人”表示那些处于虚假的人，因而在抽象意义上表示邪恶和虚假。“埃及”表示属世人(可参看AE 654节)。这被称为一个“预兆”，是因为它是一个证明，证明这将会成为现实；因此，经上补充说：“使你们知道我降祸给你们的话必站得住。”
“迹象”(sign，或预兆、兆头、记号、印记、标记、旗等)表示关于事物确定性的证明，这一点从以下经文明显看出来。以赛亚书：
希西家说，我能上耶和华的家，有什么预兆呢？(以赛亚书38:22)
士师记：
基甸对耶和华的使者说，求你给我一个迹象，证明是你在跟我说话；这迹象就是，当他用杖触着基甸所献的肉和无酵饼时，就有火从磐石中出来，吞灭了它们。(士师记6:17, 21)
撒母耳记上：
这必是临到你的两个儿子、给你的迹象；他们二人必一日同死。(撒母耳记上2:34)
同一先知书：
非利士人若说，你们上到我们这里来，我们便上去，因为耶和华将他们交在我们手里了；这必是给我们的迹象。(撒母耳记上14:10)
“立约的记号”(创世记9:13; 17:11; 以西结书20:12, 20; 以及别处)几乎所表相同，即表示关于结合的证明。
恶人所行的看似神迹的“迹象”(或预兆、印记等)也表示证明，如在以下经文中。以赛亚书：
耶和华使虚谎的预兆失效，使占卜的癫狂，使智慧人退后，使他的知识变为愚拙。(以赛亚书44:25)
耶利米书：
耶和华说，你们不要学习列族的道路，也不要因天象惊惶；因为列族不因它们惊惶。列族的律例都是虚空。(耶利米书10:2, 3)
启示录：
从地中上来的兽行大迹象，甚至在人面前使火从天降在地上，迷惑因赐给他去行的迹象在地上敬拜的人。(启示录13:13, 14)
又：
他们本是鬼魔的灵，施行迹象，出去到地上的列王那里，召集他们去赴那大日的争战。(启示录16:14)
又：
那兽，那在他面前曾行迹象、迷惑受兽印记之人的假先知与他同被擒拿。(启示录19:20)
至于“手上和额上的印记”是什么意思，可参看前文(AE 427节)。再者，在山上所立、召集人们去作战、打仗的“旗”，表示执行所吩咐之事的标示。如以赛亚书：
到那日，耶西的根立作万民的大旗，列族必寻求他，他安息之所大有荣耀。当他要向列族竖起大旗，召集以色列被赶散的人，又从地的四风聚集分散的犹大人时。(以赛亚书11:10–12)
耶利米书：
要为你自己设立标记(signs)，为自己立路柱，要留心向大道，就是你可以走的路。(耶利米书31:21)
同一先知书：
你们要在列族中传扬，使他们听到，竖立大旗；巴比伦被攻取。(耶利米书50:2)
又：
你们要竖立大旗，攻击巴比伦的城墙，要加强守望，派定守望人。要在地上竖起大旗，在列族中吹角。(耶利米书51:12, 27)
以及别处，尤其在圣言的历史部分。从由圣言那里所引用的这一切经文清楚可知，“天上现出的大迹象”表示神性显现和证明(如在启12:3，后来在启15:1)。
706. And a great sign was seen in heaven.- That this signifies Divine testification concerning the future church, and the reception of its doctrine, and as to those by whom it will be assaulted, is evident from the signification of a great sign in heaven, as denoting Divine manifestation and testification. That this refers to the church, and the reception of its doctrine, and also assault upon it, is evident from what follows, for the woman means the church, her male child, doctrine, while the dragon and his angels, and afterwards the beasts, mean those who will assault the church and its doctrine. This vision is called a great sign, because a sign means Divine manifestation concerning things to come, also testification, here concerning the future church and its doctrine, and also concerning assault upon it by those who are meant by the dragon and the beasts. This is called a sign, because it manifests and testifies. The terms sign and miracle are frequently used in the Word, sign meaning that which points out, witnesses, and persuades in regard to the subject of inquiry; but miracle means that which arouses, strikes dumb and fills with amazement. Thus a sign moves the understanding and faith, and a miracle the will and its affection; for the will with its affection is what is aroused, stricken dumb and filled with amazement, while it is understanding and its faith that are persuaded by signs and testifications.
[2] That there is a difference between a sign and a miracle is evident from this fact, that although the Jews saw so many miracles performed by the Lord still they asked signs of Him; and also from this fact, that the prodigies wrought in Egypt and in the wilderness are sometimes called signs, sometimes miracles, and sometimes also both. And it is further evident from this, that in every part of the Word there is a marriage of truth and good, thus also of the understanding and will, for truth pertains to the understanding and good to the will, consequently signs there have reference to things pertaining to truth, thus to those of faith and the understanding, and miracles to things pertaining to good, thus to those of affection and the will. What is the specific meaning of signs and miracles, when both are mentioned in the Word, is now plain, as in the following passages.
In Moses:
"I will harden the heart of Pharaoh, that I may multiply my signs and my miracles in the land of Egypt" (624:5, 684:7).
[3] In Moses:
"If there shall arise in the midst of thee a prophet, or a dreamer of dreams, who shall give thee a sign or a miracle, and the sign or miracle come to pass which he spake unto thee, saying, Let us go unto other gods, thou shalt not obey" (Deuteronomy 13:1-3).
Here a prophet, and a dreamer of dreams, also a sign and miracle are mentioned, because a sign refers to a prophet, and a miracle to a dreamer of dreams; for a prophet means one who teaches truths, and, in the abstract sense, the doctrine of truth, and a dreamer [of dreams] means one who stirs up (another) to do a thing, and, in the abstract sense, the act of stirring up, from which a thing is done; this also pertains to a miracle as the former does to a sign. For prophets were instructed by a living voice from the Lord, and dreamers by representatives arousing to action, which flowed into the affection of the dreamer, and from that into the sight of the thought; for when a man dreams, his natural understanding is laid asleep, and his spiritual sight which derives its all from the affection is opened. But in this passage, the sight which derives its all from an evil affection is meant, for it is spoken of the prophets who teach falsities and who dream vain things, for by other gods are meant the falsities and vain things that such heard and saw.
[4] That signs signify testifications, which point out and persuade to the belief that a thing is so, is evident from the following passages.
In Moses:
"If they will not believe thee, nor hear the voice of the first sign, yet they will believe the voice of the latter sign; and if they will not believe these two signs, nor hear thy voice, thou shalt take of the waters of the river, and they shall become blood" (Exodus 4:8, 9).
This is said of the miracles wrought by Moses, when the Lord appeared to him in the bush, which are called signs, because they were to testify and persuade them to believe that Moses was sent to lead them out of Egypt. It is therefore three times said "that they may believe," and also "that they may hear his voice."
[5] In the same:
"Jehovah said unto Moses, How long will this people not believe in me, for all the signs which I have done in the midst of them; none of the men who have seen my glory, and the signs which I did in Egypt and in the wilderness, shall see the land" (Numbers 14:11, 22, 23).
Similarly here likewise miracles are called signs, because mention is made of believing; for, as has been said, miracles are called signs because they persuade and induce faith; and as signs did not induce faith, with those who, by reason of fear, were not willing to enter into the land of Canaan, therefore it is said concerning them that they should not see the land. Similar things are signified by signs in Exodus 14:17; and 10:1, 2.
[6] In the Evangelists:
The Scribes and Pharisees said, "Master, we desire to see from thee a sign; and he answering, said, An evil and adulterous generation seeketh a sign, but no sign shall be given to it but the sign of Jonah the prophet; as Jonah was in the belly of the whale (cetus) three days and three nights, so shall the Son of man be in the heart of the earth three days and three nights" (Matthew 12:38-40; Luke 11:16, 29, 30).
That a sign here means testification that they would be persuaded and believe that the Lord was the Messiah and the Son of God who was to come, is plain; for the miracles which the Lord wrought in great numbers, and which they saw, were no signs to them, because miracles, as said above, are signs only to the good. Jonah was in the belly of the whale (cetus) three days and three nights, and this was taken for a sign, because it signified the burial and resurrection of the Lord, thus the complete glorification of His Human, three days and three nights signifying completeness.
[7] In Matthew:
The Pharisees and the Sadducees, tempting, asked Jesus "to show them a sign from the heavens. He answering, said, When it is evening, ye say, it will be fair weather, for the heaven is red; and in the morning, it will be tempestuous to-day, for the heaven is red and gloomy. Ye hypocrites, ye know how to discern the face of the heaven, but ye cannot the signs of the times. An evil and adulterous nation requireth a sign, but no sign shall be given to it, but the sign of the prophet Jonah" (16:1-4).
The sign which they asked from heaven here also means testification, that they would be persuaded and believe that the Lord was the Son of God, although miracles were performed, which they did not call signs. The Lord at that time spoke of evening and morning, because "evening and morning" signifies the Lord's coming; here it means, when the church with the Jews was devastated, for then they had "fair weather," because they knew not the Lord, and lived securely in falsities from evil; this is the evening. But when they knew Him, and, because of falsities from evils in which they were, denied and assaulted Him, then this state is signified by the morning when it is tempestuous. This is why the Lord said, "Ye hypocrites, ye know how to discern the face of the heaven, but the signs of the times ye cannot," that is, the Lord's coming; because they were an evil and adulterous nation, that is, one that adulterated the Word, therefore He said that a sign should not be given them.
[8] So again in Mark:
"The Pharisees began to dispute with 'Jesus,' seeking of him a sign from heaven; and he, sighing in his spirit, said, Why doth this generation seek after a sign? Verily, I say unto you, A sign shall not be given unto this generation" (8:11, 12).
That here a sign signifies testification, from which they might plainly know, acknowledge, and believe that the Lord was the Messiah and the Son of God whom they expected through the predictions in the prophets, is evident from the fact that Jesus sighed in spirit, and said, "Why doth this generation seek after a sign? Verily, I say unto you, A sign shall not be given unto this generation." The reason of this was, that if it had been plainly revealed or told them from heaven, and if so persuaded they had acknowledged and believed, nevertheless they would have afterwards rejected it, and to reject after acknowledgment and faith is to profane, and the lot of profaners in hell is the worst of all.
[9] That for this reason plain testification was not given them from heaven, is clear from these words in John:
"He hath blinded their eyes and hardened their hearts, lest they should see with their eyes and understand with their heart, and should turn themselves, and I should heal them" (Doctrine of the New Jerusalem 172).
[10] In John:
The disciples said unto Jesus, "What sign doest thou, that we may see and believe thee? what workest thou? Our fathers did eat manna in the wilderness, as it is written, He gave them bread out of heaven to eat. Jesus said unto them, Verily, verily, I say unto you, Moses did not give you bread from heaven; but my Father giveth you the true bread from heaven; for the bread of God is he who cometh down from heaven and giveth life to the world" (6:30-33).
Here also the disciples desired a sign; that this signifies testification that they might believe, is clear from their saying, "That we may see and believe, what workest thou?" They then spoke of manna, and the Lord answered concerning bread from heaven, because bread signifies all the good and truth that nourishes the soul, and, in the highest sense, the Lord Himself, from whom are everything of doctrine and everything of spiritual nourishment, by means of which He testified that they might see and believe. Nevertheless testification, which is a sign from heaven, was given to the three disciples, Peter, James, and John, as is evident from the transfiguration of the Lord, for then they saw His glory, and also heard a voice out of heaven, saying, "This is my beloved Son, hear ye him" (Mark 9:7; Luke 9:35; Matthew 17:5).
[11] In John:
When Jesus cast out of the temple them that sold therein, the Jews said, "What sign showest thou, that thou doest these things? Jesus answered, and said to them, destroy this temple, yet in three days I will raise it up" (2:16, 18, 19).
That here to show a sign signifies to testify by something wonderful, or by a voice from heaven, is plain. But because such testification would have condemned rather than saved them, as has been said just above, therefore He answered them concerning the temple - by which He meant His body - that this should be dissolved (solveretur), that is, should die, and rise again glorified on the third day. This also is what the Lord meant by the sign of Jonah in the belly of the whale (cetus) three days and three nights. That the temple in the highest sense signifies the Lord's body, may be seen in John (2:21).
[12] In Luke:
"The angel said to the shepherds, There is born to you this day, in the city of David, a Saviour who is Christ the Lord; and this is the sign unto you, ye shall find a babe wrapped in swaddling clothes, lying in a manger" (2:11, 12, 16).
Since a sign meant testification that they might believe that the Saviour of the world was born, it is therefore said that they should find Him lying in a manger, wrapped in swaddling clothes; but that this was a testification no one can know until it is known what is meant by a manger, and by swaddling clothes. A manger means doctrine of truth from the Word, because horses signify the understanding of the Word, as is evident from what has been shown above (n. Luke 10:34, 22:11; Mark 14:14; and elsewhere. And this was the case with the Jews, who were then in mere falsities, through adulteration of the Word. This therefore is what is signified by there being no place in the inn. For if it had pleased the Lord, He might have been born in the most splendid palace, and been laid in a bed adorned with precious stones, but this would have been among such as were in no doctrine of truth, and there would have been no heavenly representation. He is also said to have been wrapped in swaddling clothes, because swaddling clothes signify primary truths, which are truths of innocence, and also truths of Divine Love; for nakedness when said in reference to a babe, signifies the deprivation of truth. From this it is evident why it was said by the angels, "This is the sign unto you, ye shall find the babe wrapped in swaddling clothes, lying in a manger."
[13] In the Evangelists: the disciples said to Jesus,
"What shall be the sign of thy coming, and of the consummation of the age?" (Heaven and Hell 1); further explanation is therefore unnecessary.
[14] In Mark: Jesus said unto the disciples,
"These signs shall follow them that believe: in my name they shall cast out demons; they shall speak with new tongues; they shall take up serpents; if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall be restored. And they went forth and preached everywhere, the Lord working with them by signs following" (16:17, 18, 20).
Although these were miracles, yet they are called signs, because they testified of the Divine power of the Lord who performed them; therefore it is said, the Lord working with them by these signs. If these had been performed by the evil they would have been called miracles, for with them such things cause only amazement, and make an impression on the mind, and yet produce no conviction; but it is otherwise, with the good, for with them, these same things are testifications which induce belief, they are therefore also called signs, and it is said "these signs shall follow them that believe." But how these signs could produce conviction, shall also be briefly stated. Those miraculous signs - that they should cast out demons, speak with new tongues, take up serpents, that if they drank any deadly thing it should not hurt them, and that the sick should be restored by the laying on of hands - were spiritual in their essence and origin, from which these flowed forth and came forth as effects; for they were correspondences, which derive their all from the spiritual world by influx from the Lord. For example, that they should cast out demons in the name of the Lord, derived its effect from this circumstance, that the name of the Lord spiritually understood means everything of doctrine out of the Word from the Lord, and that demons are falsities of every kind; and these are thus cast out, that is, removed by means of doctrine out of the Word from the Lord. That they should speak with new tongues, derived its effect from this, that new tongues signify doctrinals for the new church; they should take up serpents because serpents signify the hells as to wickedness (malitia), and thus they would be safe from its infestation. They should not be hurt if they drank a deadly thing, denotes that the wickedness (malitia) of the hells should not infect them. That the sick should be restored by the laying on of hands means through communication and conjunction with heaven, thus with the Lord, to be restored to health from spiritual diseases, which are called iniquities and sins; the laying on of the disciples' hands, corresponding to communication and conjunction with the Lord, thus to the removal of iniquities by His Divine power.
[15] In Isaiah:
Jehovah said unto Ahaz, "Ask thee a sign of Jehovah; direct [it] into the deep, or lift [it] up above; the Lord giveth you a sign; behold, a virgin shall conceive and bring forth a son, and shall call his name God with us" (7:11, 14).
These things were said to Ahaz, king of Judah, because the king of Syria and the king of Israel made war against him, even unto Jerusalem, on whose side also was the tribe of Ephraim; but still they did not prevail, for the reason that the king of Syria here represented the External or Natural of the church, the king of Israel its Internal or Spiritual, and Ephraim the Intellectual; here, however, those three, namely, the Natural, the Spiritual, and the Intellectual perverted, and these wished to attack the doctrine of truth, signified by the king of Judah and by Jerusalem, therefore they did not succeed. But in order that Ahaz might be assured that their attempt would be vain, he was told to ask a sign, that is, a testification that he might be assured, and the choice was given him, whether it should be from heaven or from hell; this was signified by "direct [it] into the deep, or lift [it] up above"; for the king was evil. But because Jerusalem, which signifies the doctrine of truth from the Word, was not to be destroyed by such before the Lord's coming, therefore a miraculous sign was given to him testifying concerning that subject, namely, that "a virgin shall conceive and bring forth a son, whose name shall be God with us." That this church would subsequently be destroyed, is shown further on in that chapter.
[16] In the same:
"This shall be a sign to thee from with Jehovah, behold, I will bring back the shadow of the steps 1which is gone down on the steps of Ahaz before the sun, ten steps backward, that the sun may return ten steps on the steps which it has gone down" (38:7, 8).
This sign was given to king Hezekiah as a testification that the Lord would defend him and Jerusalem from the king of Assyria - as said in verse 6 of that chapter, - that king signifying the perverted Rational destroying all things of the church; therefore this sign similarly represented a new church, to be established by the Lord, but here, that the time would be extended beyond that which was told to Ahaz just above. Bringing back the shadow that had gone down on the steps of Ahaz before the sun, signifies holding back the time when it should take place, the steps of Ahaz signifying time, here until the Lord's coming, and the shadow signifying the progression of time from the rising to the setting. Its being brought back ten steps signifies the extension of the time as yet for several years, ten signifying several, and the sun which should go back signifying the Lord's coming. But this shall be further illustrated. The Lord's coming took place when the Jewish church was at an end, that is, when there was no good and truth left in it. This is meant by the words, when iniquity was consummated, and also by the fulness of times, in which the Lord was to come. The entire period of the duration of the Jewish church was represented by the steps of Ahaz, its beginning by the first step there, which is when the sun is in its rising, and its end by the last step in its setting. It is therefore plain that by the bringing back of the shadow from the setting towards the rising, means the extension of that time. This would take place on the steps of Ahaz, because Ahaz was a wicked king, and profaned the holy things of the church, therefore, if his successors had acted in a similar manner, the end of that church would have come quickly, but as Hezekiah was an upright king the time was extended; for on that account the iniquity of that nation was not so soon to arrive at its consummation, that is, its end.
[17] In the same:
Say ye unto the king Hezekiah, "This shall be a sign to thee, in this year ye shall eat that which springeth up of itself, and in the second year that which further groweth; but in the third year sow ye, reap, and plant vineyards, and eat the fruit thereof" (Isaiah 37:30).
This was said to king Hezekiah, when Sennacherib, king of Assyria, made war against him, and spoke proudly of himself, and insolently of God and of Israel; and in consequence one hundred and eighty-five thousand were smitten in his camp, and he himself was slain by his sons. This was done, because Assyria signifies the Rational, and the king of Assyria the same, while Judea signifies the Celestial of the church, and its king the Spiritual; but here the king of Assyria signifies the perverted Rational, which destroys by false reasonings all the celestial and spiritual things of the church, which are its goods and truths. And because by Judea and its king are signified the Celestial and Spiritual of the church which will be from the Lord when He comes into the world, therefore these things are said, which describe the regeneration of those who will be of that church. Consequently the sign, that they should eat in the first year that which springeth up of itself, signifies the celestial good which the Lord will implant in them; that which further groweth in the second year, signifies the truth of that good which shall come from it. To sow, to reap, to plant vineyards, and to eat the fruit of them, signify all the goods and truths which flow forth therefrom; to sow and reap, signifies the implantation of good and its reception; to plant vineyards, the implantation of truth and its reception. To eat the fruit of them, signifies the enjoyment which the regenerate man has of goods and of the things therefrom that give satisfaction. These things are called a sign, because they are testifications concerning the celestial church with those who are meant in the spiritual sense by Judah, whose regeneration is effected from the Lord by means of the implantation of celestial good, afterwards by means of the implantation of spiritual good, which in its essence is the truth of celestial good, and, lastly, by multiplication and fructification in the natural man.
[18] In the same:
"Thus said Jehovah, the Holy One of Israel, and his Former; they asked of me signs concerning my sons, and concerning the work of my hands they command me; I have raised him up in justice, and I will make straight all his ways. He shall build my city and let go my captivity, not for price, or for reward" (Isaiah 45:11, 13).
This also treats of the Lord's coming, and of the establishment of a church by Him. The Lord is meant by Jehovah, the Holy One of Israel, and His Former. He is called the Holy One of Israel from Divine Truth, and His Former from the establishment of a church by its means, and Israel denotes the church; therefore His sons, concerning whom they asked signs, mean those who are in truths from the Lord, while the work of His hands means their formation and the establishment of the church among them. I have raised Him up in justice, and all His ways will I make straight, signifies that Divine Good and Divine Truth are His; for justice, in the Word, is used in reference to good, and ways signify truths, leading, in this case, Divine truths, because they are spoken of the Lord. He shall build my city, and let go my captivity, signifies that He will restore the doctrine of truth, and liberate those who are in falsities from ignorance, a city signifying the doctrine of truth, and captivity the falsities of ignorance in which the nations were, and through which they were in spiritual captivity. Not for price, or for reward, signifies freely given from Divine Love.
[19] In the same:
"Let them relate to you the things which shall happen, declare ye those former things, that we may set our heart, and may know the latter end of them; or cause us to hear things to come, declare to us a sign for the future, that we may know that ye are gods" (Isaiah 41:22, 23).
That to tell things past and to come belongs to the Lord alone, and not to any man or spirit, is expressed by "declare a sign for the future, that we may know that ye are gods"; this concludes that which precedes, therefore to declare a sign is to testify by persuading to believe.
In Ezekiel:
"Take to thee a pan of iron, and set it for a wall of iron between thee and the city, and thou shalt set thy faces against it, that it may be for a siege, and thou shalt lay siege to it; this shall be a sign to the house of Israel" (4:3).
[20] These and the rest of the things in this chapter are representative of the state of the church with the Jewish nation, signifying that they had no truth that was not falsified and adulterated, which in itself is falsity. Such truth is signified by the pan of iron which he was to set for a wall between himself and the city; and because this is hard, like iron, excluding and not admitting any genuine truth, it is said, "that it may be for a siege, and thou shalt lay siege to it." That this sign should be a witness concerning the church as being such is signified by"this shall be a sign to the house of Israel," a sign denoting testification, and the house of Israel the church.
[21] In David:
"The enemy hath destroyed all things in the sanctuary; the enemies roared in the midst of thy feast; they have set their signs for signs. We see not our signs; there is no more a prophet" (Psalm 74:3, 4, 9).
The enemy hath destroyed all things in the sanctuary, signifies that evil has destroyed the holy things of the church; the enemies have roared in the midst of thy feast, signifies that falsities have destroyed all things of worship; they have set their signs for signs, signifies that they have testified and persuaded by every means. We see not our signs, signifies that no testifications of truth were accepted in the church; there is no more a prophet,signifies no doctrine of truth.
[22] In the same:
Jehovah, "make me a sign for good, that they that hate me may see and be ashamed, that thou, Jehovah, hast helped me, and consoled me" (Psalm 86:17).
To make a sign for good, signifies testification that Jehovah will help and console him, as is said afterwards, for this is the good for which Jehovah makes a sign; because a sign is testification of this, therefore it is said, "that they that hate me may see and be ashamed."
[23] In the same:
God, "who setteth fast the mountains by his strength, is girded with power; who maketh the tumult of the seas to cease, the tumult of the waves thereof and the noise of the peoples, that the inhabitants of the uttermost parts may fear because of thy signs" (405). The tumult of the seas and the tumult of the waves, mean the disputations and reasonings of those who are beneath the heavens, and who are natural and sensual. That seas signify the things of the natural man, thus those who are natural, and that therefore their tumults and waves signify their disputations and reasonings, may also be seen above (n. 342). The noise of the peoples means contradictions from falsities, for peoples signify those who are in truths, and, in the opposite sense, those who are in falsities, as may be seen above (n. 175, 331, 625). That the inhabitants of the uttermost parts may fear because of Thy signs, signifies holy worship from faith concerning the Divine Power with those who are in the ultimates of heaven and of the church. That to fear denotes to worship the Lord from charity and faith, may be seen above (n. 696); and that the inhabitants of the uttermost parts denote those who are in the ultimates of heaven and of the church, and are in the faith of charity there, is evident from this, that the uttermost parts are the ultimates of heaven and of the church. From these things it is evident that signs here signify testifications concerning the Lord's Divine Power.
[24] In Jeremiah:
"This shall be a sign unto you, that I will visit upon you in this place, that ye may know that my words shall stand upon you for evil; behold, I give the king of Egypt into the hand of his enemies, and into the hand of them that seek his soul" (654). This is called a sign, because it is a testification that this will come to pass. Therefore it is said, that ye may know that My words shall stand upon you for evil.
[25] That a sign means testification concerning the certainty of a thing, is evident also from the following passages.
In Isaiah:
"Hezekiah said, What is the sign that I shall go up into the house of Jehovah?" (38:22).
In the book of Judges:
Gideon said unto the angel of Jehovah, "Show me a sign that thou art he who speaketh to me;" and the sign was this, when he touched with the staff the flesh and unleavened cakes, which Gideon offered, a fire went up out of the rock, and consumed them (6:17, 21).
In the First Book of Samuel:
"This shall be a sign unto thee, which shall come upon thy two sons; in one day they shall both die" (2:34).
In the same book:
"If the Philistines say, Come up unto us, then will we go up, because Jehovah hath given them into our hand; this shall be the sign unto us" (14:10).
Almost similar things are signified by the "Signs of the covenant" (Genesis 9:13; 17:11; Ezekiel 20:12, 20; and elsewhere), namely, testifications concerning conjunction. Testifications are also signified by the signs performed by the evil which appeared like miracles, in the following passages.
[26] In Isaiah:
Jehovah "rendereth vain the signs of the liars, he rendereth the diviners insane, turning the wise men backward, and maketh their knowledge foolish" (44:25).
In Jeremiah:
"Jehovah hath said, Learn not the way of the nations, and be not dismayed at the signs of the heavens; for the nations are dismayed at them; the statutes of the nations are vanity" (Jeremiah 10:2, 3).
In the Apocalypse:
The beast coming up out of the earth "made great signs, so that he even maketh fire to come down from heaven unto the earth before men, and seduceth them that worship upon the earth, on account of the signs which were given him to do" (13:13,14).
Again:
"They are the spirits of demons, making signs to go forth unto the kings of the earth, to gather them together to the war of that great day" (16:14).
And again:
"The beast was taken, and with him the false prophet, who made signs before them, by which he seduced them that had received the mark of the beast" (19:20).
But what is meant by signs upon the hand and in the forehead, may be seen above (n. 11:10-12).
In Jeremiah:
"Set thee up signs, make thee pillars, set thy heart to the highway, the way thou goest" (31:21).
In the same:
"Announce among the nations, and cause it to be heard, and lift up a sign, Babel is taken" (50:2).
In the same:
"Against the walls of Babel lift up a sign, keep custody, appoint guards; lift up a sign in the land, sound the trumpet among the nations" (51:12, 17);
and elsewhere, especially in the historical parts of the Word. From all that has been quoted from the Word, it is evident that a great sign seen in heaven signifies Divine manifestation and testification, as also in the third verse of this chapter, and afterwards in chap. 15:1.
Footnotes:
1. Heb. ; Latin, gradus.
706. Verse 1. And a great sign was seen in heaven, signifies Divine attestation respecting the coming church and the reception of its doctrine, and by whom it will be assaulted. This is evident from the signification of "a great sign in heaven," as being Divine manifestation and attestation; that it has reference to the church and the reception of its doctrine, and also to assault upon it, is evident from what follows, for the "woman" means the church, her "son a male" doctrine, and "the dragon and his angels" and afterwards "the beasts," mean those who will assault the church and its doctrine. This vision is called "a great sign" because a "sign" means Divine manifestation respecting things to come, and attestation, here respecting the coming church and its doctrine, and also the assault upon it by those who are meant by "the dragon" and "the beasts." This is called a "sign," because it manifests and attests. "Sign" and "wonder" are mentioned in many passages in the Word, "sign" meaning that which indicates, witnesses, and persuades respecting the subject of inquiry, and "wonder" meaning that which stirs up, strikes dumb, and fills with amazement; thus a sign moves the understanding and faith, but a wonder the will and its affection, for the will and its affection are what are stirred up, stricken dumb, and filled with amazement, while the understanding and its faith are what are persuaded and moved by indications and proofs.
[2] That there is a difference between a sign and a wonder is evident from the fact that the Jews, although they had seen so many wonders performed by the Lord, still sought signs from Him; and also from the fact that the prodigies wrought in Egypt and in the wilderness are sometimes called "signs" and sometimes "wonders," and sometimes both. It is further evident from this, that in every particular of the Word there is a marriage of truth and good, and thus also of the understanding and will, for truth is of the understanding and good of the will, consequently "signs" there have reference to things pertaining to truth, and to faith and the understanding, and "wonders" to the things pertaining to good, and to affection and the will. Thence is clear the meaning of "signs" and of "wonders," where they are both mentioned in the Word, as in the following passages. In Moses:
I will harden Pharaoh's heart, that I may multiply My signs and My wonders in the land of Egypt (Exodus 7:3).
In the same:
Jehovah gave signs and wonders great and evil upon Egypt, upon Pharaoh, and upon all his men 1(Deuteronomy 6:22).
In the same:
Hath Jehovah tried to come to take to Him a nation out of the midst of a nation, by wonders, by signs, and by prodigies? (Deuteronomy 4:34)
In David:
They remembered not the day in which Jehovah set His signs in Egypt, and His prodigies in the field of Zoan (Psalms 78:42, 43).
In the same:
They set among them the words of their 2signs and wonders in the land of Ham (624, 684).
[3] In Moses:
If there shall arise in the midst of thee a prophet or a dreamer of dreams who shall give thee a sign or a wonder, and if the sign or the wonder come to pass whereof he spake unto thee, saying, Let us go after other gods, thou shalt not obey (Deuteronomy 13:1-3).
Here a "prophet" and a "dreamer of dreams," also "sign" and "wonder" are mentioned, because a "sign" has reference to a prophet, and a "wonder" to a dreamer of dreams, because a "prophet" means one who teaches truths, and in the abstract sense the doctrine of truth, and a "dreamer" means one who stirs up to doing, and in the abstract sense the stirring up from which a thing is done; this, too, pertains to a "wonder," and the former to a "sign;" for prophets were instructed by a living voice from the Lord, and "dreamers" by representatives exciting to doing, which flowed into the affection of the dreamer, and from that into the sight of the thought, for when a man dreams his natural understanding is laid asleep and his spiritual sight is opened, which draws its all from the affection. But in this passage the sight that draws its all from an evil affection is meant, for it treats of prophets who teach falsities and who dream vain things, for "other gods" mean the falsities and vain things that such heard and saw.
[4] That "signs" signify attestations which indicate and persuade to the belief that a thing is so, is evident from the following passages. In Moses:
If they will not believe thee nor hear the voice of the first sign, yet they will believe the voice of the latter sign. And if they will not believe these two signs nor hear thy voice, thou shalt take of the waters of the river and they shall become blood (Exodus 4:8, 9).
This is said of the wonders wrought by Moses, when the Lord appeared to him in the bush, which are called "signs" because they were to attest and persuade that Moses was sent to lead them out of Egypt; this is why it is three times said "that they may believe," and also "that they may hear his voice."
[5] In the same:
Jehovah said unto Moses, How long will the people not believe in Me for all the signs which I have done in the midst of them? All the men that have seen My glory and the signs which I wrought in Egypt and in the wilderness, they shall not see the land (Numbers 14:11, 22, 23).
These miracles, too, are called "signs," because mention is made of believing; for as has been said, miracles are called "signs" because they persuade and induce faith; and as signs did not induce faith with those who were unwilling on account of fear to enter into the land of Canaan, therefore it is said of them that "they should not see the land." "Signs" have a like signification in Exodus 4:17; and Jeremiah 10:1, 2.
[6] In the Gospels:
The Scribes and Pharisees said, Master, we would see a sign from Thee. But He answering, said, An evil and adulterous generation seeketh after a sign, but no sign shall be given to it but the sign of Jonah the prophet; for as Jonah was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the belly 3of the earth (Matthew 12:38-40; Luke 11:16, 29, 30).
A "sign" plainly means attestation that they may be persuaded and believe that the Lord was the Messiah and the Son of God who was to come, for the miracles that the Lord wrought in abundance, and that they saw, were no signs to them, because miracles, as has been said above, are signs only with the good. "Jonah was three days and three nights in the belly of the whale," and this was taken for a "sign," because it signified the burial and resurrection of the Lord, thus the complete glorification of His Human, "three days and three nights" also signifying completeness.
[7] In Matthew:
The Pharisees and the Sadducees, tempting, asked Jesus to show them a sign from heaven. He answering, said to them, When it is evening ye say, It will be fair weather, for the heaven is red. And in the morning, There will be storm today, for the heaven is red and gloomy. Ye hypocrites, ye know how to discern the face of heaven, but not the signs of the times. A wicked and adulterous nation requireth a sign, but no sign shall be given unto it but the sign of the prophet Jonah (Matthew 16:1-4).
Here, too, the "sign" asked from heaven means attestation that they might be persuaded and might believe that the Lord was the Son of God, although miracles were wrought that they did not call signs. The Lord then spoke of evening and of morning because "evening and morning" signifies the Lord's coming; here it means when the church with the Jews was laid waste, who then had "fair weather," because they had no knowledge of the Lord, and lived securely in falsities from evil; this is the "evening;" but when they knew Him, and because of falsities from evils in which they were denied and assaulted Him, this is signified by "the morning when there is a storm." This is why the Lord said, "Ye hypocrites, ye know how to discern the face of heaven, but not the signs of the times," that is, the Lord's coming; and because they were "a wicked and adulterous nation," that is, one that adulterated the Word, He said that "no sign should be given unto them."
[8] So again in Mark:
The Pharisees began to dispute with Jesus, seeking of Him a sign from heaven; and He, sighing in His spirit, said, Why doth this generation seek a sign? Verily I say unto you, There shall no sign be given unto this generation (Mark 8:11, 12).
That a "sign" here signifies attestation by which they might plainly know, acknowledge, and believe, that the Lord was the Messiah and Son of God whom they expected from the predictions in the prophets, is evident from this, that "sighing in spirit, He said, Why doth this generation seek a sign? Verily I say unto you, There shall no sign be given unto this generation;" and this was because if this had been plainly revealed or told them from heaven, and if thus persuaded they had acknowledged and believed it, they would nevertheless have rejected it afterwards, and to reject after acknowledgment and faith is to profane, and the lot of profaners in hell is the worst of all.
[9] That for this reason plain attestation was not given them from heaven is evident from these words in John:
He hath blinded their eyes and hardened their hearts lest they should see with their eyes and understand with their heart, and should turn themselves, and I should heal them (172.)
[10] In John:
The disciples 4said unto Jesus, What doest Thou for a sign, that we may see and believe Thee, what workest Thou? Our fathers ate the manna in the wilderness, as it is written, He gave them bread out of heaven to eat. Jesus said unto them, Verily, verily, I say unto you, Moses gave you not the bread out of heaven; but my Father giveth you the true bread out of heaven; for the bread of God is He who cometh down out of heaven and giveth life unto the world (John 6:30-33).
Here also the disciples 4desired a sign; that this signifies attestation that they might believe is clear from their saying, "That we may see and believe, what workest Thou?" They then spoke of "manna," and the Lord answered respecting "bread from heaven," because "bread" signifies all good and truth that nourishes the soul, and in the highest sense the Lord Himself, from whom is everything of doctrine and everything of spiritual nourishment, whereby he gave attestation that they might see and believe. Nevertheless attestation, that is, a sign from heaven, was given to the three disciples, Peter, James, and John, as can be seen from the Lord's transfiguration, for they then saw His glory, and heard a voice out of heaven saying, "This is My beloved Son, hear ye Him" (Mark 9:7; Luke 9:35; Matthew 17:5).
[11] In John:
When Jesus cast out of the temple them that sold therein, the Jews said, What sign showest Thou, that Thou doest these things? Jesus answered and said to them, Destroy this temple, yet in three days I will raise it up (John 2:16, 18, 19).
Here evidently "to show a sign" signifies to give attestation by something wonderful, or by a voice out of heaven. But because such an attestation would have damned rather than saved them, as has been said just above, He answered them concerning "the temple," by which He meant His body, that this should be destroyed, that is, should die, and should rise again glorified on the third day. This too is what the Lord meant by "the sign of Jonah in the belly of the whale three days and three nights." (That "temple" in the highest sense signifies the Lord's body, see John 2:21.)
[12] In Luke:
The angels said to the shepherds, There is born to you this day in the city of David a Savior, who is Christ the Lord; and this is a sign unto you, ye shall find the babe wrapped in swaddling clothes lying in a manger (Luke 2:11, 12, 16).
Since a "sign" means attestation that they might believe that the Savior of the world was born, it is said that "they should find Him lying in a manger wrapped in swaddling clothes;" but that this was an attestation no one can know until it is known what is meant by a "manger" and by "swaddling clothes." "A manger" means the doctrine of truth from the Word, because "horses" signify the understanding of the Word (as can be seen from what has been shown above, n. Luke 10:34; 22:11; Mark 14:14; and elsewhere.)
Because this was the state with the Jews, who were then in mere falsities, through the adulteration of the Word, this was signified by "there was no place in the inn;" for if it had pleased the Lord He might have been born in a most splendid palace, and have been laid in a bed adorned with precious stones; but He would thus have been with such as were in no doctrine of truth, and there would have been no heavenly representation. He is also said to have been "wrapped in swaddling clothes," because "swaddling clothes" signify first truths, which are truths of innocence, and which are also truths of the Divine love; for "nakedness," in reference to a babe, signifies deprivation of truth. From this it is clear why it was said by the angels, "This is a sign unto you, ye shall find the babe wrapped in swaddling clothes lying in a manger."
[13] In the Gospels:
The disciples said to Jesus, What shall be the sign of Thy coming and of the consummation of the age? (Heaven and Hell 1), therefore further explanation is unnecessary.
[14] In Mark:
Jesus said unto the disciples, These signs shall follow them that believe, In My name shall they cast out demons; they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing it shall not hurt them; they shall lay hands on the infirm and they shall be well. And they went forth and preached everywhere, the Lord working with them by signs following (Mark 16:17, 18, 20).
These were miracles, yet still they are called "signs" because they were attestations of the Divine power of the Lord who wrought them; therefore it is said, "The Lord working with them by those signs." If these had been applied to the evil they would have been called "wonders," for with the evil such things only fill with amazement and strike the mind, and still do not persuade to belief; but with the good it is otherwise, for with them the same things are attestations that persuade to belief, and therefore they are called "signs," and it is said "these signs shall follow them that believe." But how these signs can persuade to belief shall be briefly told. These miraculous signs, as that "they should cast out demons," "should speak with new tongues," "should take up serpents," "if they drank any deadly thing it should not hurt them," and "they should become well by the laying on of hands," were in their essence and in their origin spiritual, from which these flowed forth and came forth as effects; for they were correspondences that derived their all from the spiritual world by influx from the Lord. For instance, that "they should cast out demons in the name of the Lord" derived its effect from this, that the name of the Lord understood spiritually means everything of doctrine out of the Word from the Lord, and that "demons" mean falsities of every kind, and these are thus cast out, that is, taken away, by the doctrine out of the Word from the Lord; that "they should speak with new tongues" derives its effect from this, that "new tongues" mean doctrinals for the New Church; "they should take up serpents" was because "serpents" signify the hells in respect to malice, and thus they would be safe from infestation by it; "they would not be hurt if they drank any deadly thing" meant that they would not be contaminated by the malice of the hells; and "the infirm would become well by the laying on of hands" meant to be healed of spiritual diseases, which are called iniquities and sins, by communication and conjunction with heaven, thus with the Lord; the laying on of the hands of the disciples corresponding to communication and conjunction with the Lord, and thus to the removal of iniquities by His Divine power.
[15] In Isaiah:
Jehovah said unto Ahaz, Ask thee a sign of Jehovah, direct it into the deep, or lift it up on high. The Lord giveth you a sign, Behold, a virgin shall conceive and shall bear a son, and shall call His name God-with-us (Isaiah 7:11, 14).
This was said to Ahaz king of Judah, because the king of Syria and the king of Israel made war against him, even to Jerusalem, and they also had on their side the tribe of Ephraim, and yet they did not prevail, for the reason that "the king of Syria" here represented the external or natural of the church, "the king of Israel" its internal or spiritual, and "Ephraim" its intellectual; but here these three, the natural, the spiritual, and the intellectual, perverted, and these wished to attack the doctrine of truth, signified by "the king of Judah" and by "Jerusalem," wherefore they did not succeed. Nevertheless, in order that Ahaz might be assured of the frustration of their attempt he was told "to ask a sign," that is, an attestation that he might be assured, and the choice was granted him whether it should be from heaven or from hell; this was signified by "direct it into the deep, or lift it up on high," for the king was evil. But because "Jerusalem," which signifies the doctrine of truth from the Word, was not to be destroyed by such before the Lord's coming, there was given him, as an attestation of this, a miraculous sign, namely, that "a virgin shall conceive and shall bear a son, whose name shall be God-with-us." That this church would subsequently be destroyed is indicated further on in the same chapter.
[16] In the same:
This shall be a sign to thee from with Jehovah, behold, I will bring back the shadow of the steps which is gone down on the steps of Ahaz before the sun, ten steps backward, that the sun may return ten steps on the steps which it has gone down (Isaiah 38:7-8).
This sign was given to King Hezekiah as an attestation that the Lord would defend him and Jerusalem from the king of Assyria (as is said in the sixth verse of that chapter), Isaiah 38:6 that king signifying the perverted rational destroying all things of the church; therefore this sign represented also a New Church that was to be established by the Lord, but here that the time would be protracted beyond that indicated to Ahaz just above; "bringing back the shadow that had gone down on the steps of Ahaz before the sun" signifies a drawing back of the time before this should be done, "steps of Ahaz" signifying a time, here even until the coming of the Lord, and the "shadow" signifying the progress of time from the rising to the setting; that the shadow "should be drawn backwards ten degrees" signifies the prolongation of the time for many years still, "ten" signifying many, and the "sun" which should go back signifying the Lord's coming.
But this shall be further illustrated. The Lord's coming took place when the Jewish Church was at an end, that is, when there was no good or truth left in it; this is meant by "when iniquity was consummated," also by "the fullness of times," in which the Lord was to come. The entire period of the duration of the Jewish Church was represented by "the steps of Ahaz," its beginning by the first step there, which is when the sun is in its rising, and its end by the last when it is at its setting. This makes evident that by "the drawing back of the shadow" from the setting towards the rising means the prolongation of the time. This should take place "in the steps of Ahaz," because Ahaz was a wicked king, and profaned the holy things of the church, consequently if his successors had done the same, the end of that church would have quickly come; but as Hezekiah was an upright king the time was prolonged, for on that account the iniquity of that nation was not so soon to reach its consummation, that is, its end.
[17] In the same:
Say to King Hezekiah, This shall be the sign unto thee, Ye shall eat this year that which springeth up of itself, and in the second year that which groweth of its own accord; but in the third year sow ye, reap, and plant vineyards, and eat the fruit thereof (Isaiah 37:30).
This was said to King Hezekiah when Sennacherib, king of Assyria, made war against him, and spoke proudly of himself and insolently of God and of Israel; in consequence of which also one hundred and eighty 5thousand were smitten in his camp, and he was himself killed by his sons. This was done because "Assyria" signifies the rational, and "the king of Assyria" the like, and "Judea" the celestial of the church, and "its king" the spiritual of the church; but here "the king of Assyria" signifies the perverted rational, which destroys by false reasonings all the celestial and spiritual things of the church, which are its goods and truths. And as "Judea and its king" signify the celestial and spiritual of the church which will be from the Lord when He comes into the world, therefore these things are said by which is described the regeneration of those who will be of that church. So the sign that the first year "they shall eat that which springeth up of itself" signifies celestial good that the Lord will implant in them; "in the second year that which groweth of its own accord," signifies the truth of that good which shall come from it; "to sow, to reap, to plant vineyards, and to eat the fruit thereof," signifies all the goods and truths that flow forth therefrom, "to sow and reap" signifying the implantation of good and its reception; "to plant vineyards" the implantation of truth and its reception; and "to eat the fruits thereof" the enjoyment of good and joyous things therefrom which the regenerate man has. These things are called "a sign" because they are attestations of a celestial church with those who are meant in the spiritual sense by "Judah," whose regeneration is effected by the Lord by the implantation of celestial good, afterwards by the implantation of spiritual good, which in its essence is the truth of celestial good, and finally by multiplication and fructification in the natural man.
[18] In the same:
Thus said Jehovah, the Holy One of Israel and his Former, They have asked Me signs respecting My sons, and respecting the work of My hands they command Me. I have raised him up in righteousness, and I will make straight all his ways. He shall build My city, and he shall send forth My captivity, not for price nor reward (Isaiah 45:11, 13).
This also treats of the Lord's coming and of the establishment of a church by Him. The Lord is meant by "Jehovah, the Holy One of Israel, and his Former," who is called "the Holy One of Israel" from Divine truth, and his "Former" from the establishment of the church by means of truth; and "Israel" means the church; therefore "His sons, respecting whom they asked signs," mean those who are in truths from the Lord, and "the work of His hands" means their formation, and the establishment of a church among them. "I have raised him up in righteousness, and I will make straight all His ways" signifies that Divine good and Divine truth are the Lord's, for "righteousness" is predicated in the Word of good, and "ways" signify truths that lead, here Divine truths, because they are predicated of the Lord; "he shall build My city, and he shall send forth My captivity" signifies that He will restore the doctrine of truth, and that He will deliver those who are in falsities from ignorance, "city" signifying the doctrine of truth, and "captivity" the falsities of ignorance in which the Gentiles were, and through which they were in spiritual captivity; "not for price nor reward" signifies freely given from Divine love.
[19] In the same:
Let them declare to you 6the things that shall happen, declare ye the former things, that we may set our heart and may know the latter end of them; or make us to hear things to come, declare to us a sign for the future, that we may know that ye are gods (Isaiah 41:22, 23).
That to tell things past and to come belongs to the Lord alone, and not to any man or any spirit, is expressed by "declare a sign for the future, that we may know that ye are gods;" this concludes what precedes, therefore "to declare a sign" means to testify by persuading to believe.
[20] In Ezekiel:
Take to thee a pan of iron, and set it for a wall of iron between thee and the city; and thou shalt set thy faces against it, that it may be for a siege, and thou shalt lay siege to it; this shall be a sign to the house of Israel (Ezekiel 4:3).
These and the rest of the things in this chapter are representatives of the state of the church with the Jewish nation, signifying that they had no truth that was not falsified and adulterated, which in itself is falsity. Such truth is signified by "the pan of iron" that he should set for a wall between him and the city; and because this, like iron, is hard, shutting out and not admitting any genuine truth, it is said, "that it may be for a siege, and thou shalt lay siege to it;" that this sign should be a witness that the church is such is signified by "this shall be a sign to the house of Israel," "sign" meaning an attestation, and "house of Israel" the church.
[21] In David:
The adversary hath destroyed all things in the sanctuary; the adversaries have roared in the midst of Thy feast; they have set up their own signs for signs. We see not our signs; there is no more a prophet (Psalms 74:3, 4, 9).
"The adversary hath destroyed all things in the sanctuary" signifies that evil has destroyed the holy things of the church; "the adversaries have roared in the midst of Thy feast" signifies that falsities have destroyed all things of worship; "they have set up their own signs for signs" signifies that they have given attestation and persuaded by every means; "we see not our signs" signifies that no attestations of truth were accepted in the church; "there is no more a prophet" signifies no doctrine of truth.
[22] In the same:
Jehovah make a sign with me for good, that they that hate me may see and be ashamed, because Thou, O Jehovah, hast helped me and comforted me (Psalms 86:17).
"To make a sign for good" signifies attestation that Jehovah will help and comfort him, as follows, for this is the good for which Jehovah makes a sign; and because a sign is an attestation of this it is said "that they that hate me may see and be ashamed."
[23] In the same:
God who setteth fast the mountains by His power is girded with might; He maketh the tumult of the seas to cease, the tumult of its waves and the noise of the peoples, that the dwellers in the uttermost parts may fear because of Thy signs (405; "the tumult of the seas" and "the tumult of the waves" mean the disputations and reasonings of those who are beneath the heavens, and who are natural and sensual; that "seas" signify the things of the natural man, thus those who are natural, therefore their tumults and waves signify disputations and reasonings, may be seen also above n. 342. "The noise of the peoples" mean contradictions from falsities, for "peoples" signify those who are in truths, and in the contrary sense those who are in falsities (See above, n. 175, 331, 625). "That the dwellers in the uttermost parts may fear because of Thy signs" signifies holy worship from faith in regard to Divine power with those who are in the ultimates of heaven and the church; that "to fear" means to worship the Lord from charity and faith may be seen above n. 696; and that "dwellers in the uttermost parts" mean those who are in the ultimates of heaven and the church, and are in the faith of charity there, is evident, since "the uttermost parts" mean the ultimates of heaven and the church. From this it is clear that "signs" here signify attestations respecting the Lord's Divine power.
[24] In Jeremiah:
This shall be the sign unto you that I will visit upon you in this place, that ye may know that My words shall stand against you for evil. Behold, I give the king of Egypt into the hand of his adversaries and into the hand of them that seek his soul (654.
This is called a "sign," because it is an attestation that this will be done; therefore it is added, "that ye may know that my words shall stand against you for evil."
[25] That a "sign" means attestation of certainty is evident from the following passages. In Isaiah:
Hezekiah said, What is the sign that I am to go up into the house of Jehovah? (Isaiah 38:22)
In the book of Judges:
Gideon said to the angel of Jehovah, Show me a sign that it is thou that speakest to me; and the sign was, that when he touched with the staff the flesh and unleavened bread which Gideon had offered, a fire went up out of the rock and consumed them (Judges 6:17, 21).
In the first book of Samuel:
This shall be the sign unto thee that shall come upon thy two sons, in one day they shall die, both of them (1 Samuel 2:34).
If the Philistines say, Come up unto us, then will we go up, for Jehovah hath given them into our hand; this shall be the sign unto us (1 Samuel 14:10).
Nearly the same is signified by:
The signs of the covenant (Genesis 9:13; 17:11; Ezekiel 20:12, 20; and elsewhere);
namely, attestations respecting conjunction.
[26] Attestations are signified also by "signs" wrought by the evil that appeared like miracles, as in the following passages. In Isaiah:
Jehovah maketh void the signs of the liars, He rendereth the diviners mad, He turneth wise men backward, and maketh their knowledge stupid (Isaiah 44:25).
In Jeremiah:
Jehovah hath said, Learn not the way of the nations, and be not dismayed at the signs of the heavens; for the nations are dismayed at them. The statutes of the nations 7are vanity (Jeremiah 10:2, 3).
In Revelation:
The beast coming up out of the earth did great signs, so that he even maketh fire to come down from heaven unto the earth before men, and seduceth them that worship 8upon the earth, because of the signs that were given him to do (Revelation 13:13, 14).
They are the spirits of demons doing signs to go forth unto the kings of the earth, to gather them together unto the war of that great day (Revelation 16:14).
And again:
The beast was taken, and with him the false prophet that did signs before him, by which he seduced them that had received the mark of the beast (Revelation 19:20).
But what is meant by "signs upon the hand and in the forehead" may be seen above n. Isaiah 11:10-12).
In Jeremiah:
Set thee up signs, place for thee columns, set thine heart to the highway, the way thou mayest go (Jeremiah 31:21).
In the same:
Declare ye among the nations, and make to be heard, and lift up an ensign; Babylon is taken (Jeremiah 50:2).
Lift up an ensign against the walls of Babylon, keep the watch, set the watchmen. Lift up an ensign in the land, sound the trumpet among the nations (Jeremiah 51:12, 27);
and elsewhere, especially in the historical parts of the Word. From all these passages quoted from the Word it is clear that "a great sign seen in heaven" signifies Divine manifestation and attestation (as also in the third verse of this chapter, an (Revelation 12:3) d afterwards in chap. Revelation 15:1).
Footnotes:
1. The Hebrew has "house."
2. The Hebrew has "His," as found in Apocalypse Revealed 598.
3. The Greek has "heart," as also found in Arcana Coelestia 2798.
4. The context would seem to show that we should read "The people."
5. The Hebrew has "185,000," as found in Arcana Coelestia 4236.
6. The Hebrew has "to us."
7. The Hebrew has "peoples."
8. The Greek has "dwell," as found in Arcana Coelestia 826; Apocalypse Revealed 600.
706. [Vers. 1.] "Et signum magnum visum est in caelo." Quod significet testificationem Divinam de futura ecclesia, et de receptione doctrinae ejus, et a quibus impugnabitur, constat ex significatione "signi magni in caelo", quod sit manifestatio et testificatio Divina; quod sit de ecclesia et de receptione doctrinae ejus, tum de impugnatione ejus, constat ex sequentibus: per "mulierem" enim intelligitur ecclesia, per "filium ejus masculum" doctrina, ac per "draconem et angelos", et dein per "bestias", intelliguntur qui ecclesiam et doctrinam ejus impugnaturi sunt. Quod visio illa dicatur "signum magnum" est quia per "signum", intelligitur manifestatio Divina de futuris et testificatio, hic de futura ecclesia et ejus doctrina, et quoque de impugnatione ejus ab illis qui per "draconem" et per "bestias" intelliguntur; haec vocatur "signum" ex eo, quia manifestat et intestatur. In Verbo multis in locis dicitur "signum" et "miraculum"; et per "signum" intelligitur id quod indicat, testatur et persuadet de re quaesita, at per "miraculum" intelligitur id quod excitat, percellit et stuporem inducit; ita signum intellectum et fidem movet, et miraculum voluntatem et ejus affectionem; nam voluntas et ejus affectio est quae excitatur, percellitur et obstupet, ac intellectus et ejus fides est quae persuadetur, cui indicatur, et pro qua testificatio fit.
[2] Quod signum et miraculum differant, constare potest ex eo, quod Judaei, tametsi tot miracula a Domino facta viderunt, usque ab Ipso petierint signa; et quoque ex eo, quod prodigia facta in Aegypto et in deserto dicantur nunc "signa" nunc "miracula", et quoque utrumque; ac praeterea constat ex eo, quod in Verbi singulis sit conjugium veri et boni, proinde etiam intellectus et voluntatis, nam verum est intellectus et bonum est voluntatis, et inde quoque signa ibi se referunt ad illa quae veri, ita quae fidei et intellectus sunt, ac miracula ad illa quae boni, ita quae affectionis et voluntatis sunt; inde nunc patet quid per "signa" et quid per "miracula", ubi utraque nominantur in Verbo, in specie intelligitur, ut in sequentibus locis:
- Apud Mosen,
"Obdurabo cor Pharaonis, ut multiplicem signa mea et miracula mea in tetra Aegypti" (Exod. 1
2
domo ejus" (Deuteronomius 6:22);
apud eundem,
Tentavit "Jehovah venire ad accipiendum Sibi gentem e medio gentis per miracula, per signa, et per stupenda" (Deuteronomius 4:34);
apud Davidem,
"Non meminerunt... diei, .... quo Jehovah posuit in Aegypto signa.., et prodigia.. in agro Zoanis" (Psalms 78:42, 43);
apud eundem,
"Posuerunt inter eos verba signorum 3
Ipsius, et miracula in terra chami" (Psalms 105:27);
apud eundem,
"Misit signa et miracula in medium tui, Aegypte, in Pharaonem, et omnes servos ejus" (Psalms 135:9);
apud Jeremiam,
"Qui posuisti signa et miracula in terra Aegypti, et usque ad diem hunc, etiam in Israele, atque in hominibus, .... et eduxisti populum tuum Israelem e terra Aegypti, per signa et per miracula" ( 4
ex his patet quod prodigia facta in Aegypto, et postea apud filios Israelis, dicantur "signa et "miracula", "signa" quia testificata sunt et persuaserunt, "miracula" quia excitaverunt et stuporem induxerunt; conveniunt tamen in eo, quod quae excitant et stuporem inducunt etiam testificentur et persuadeant, sicut illa quae excitant voluntatem etiam persuadent intellectui, aut sicut illa quae movent affectionem etiam movent cogitationem perSuadendo. Similiter apud Evangelistas,
In consummatione saeculi "surgent falsi Christi et falsi prophetae, dabunt signa magna et miracula, ac in errorem inducent, si possibile est, etiam electos" (Matthaeus 24:24; Marcus 13:22):
hic etiam per "Signa magna" et "miracula" significantur similia, nempe ut testificentur et persuadeant, ac ut percellant et stuporem inducant, ex quo persuasio fortis; quinam per "falsos Christos" et per "falsos prophetas", tum quinam per "electos" intelliguntur, videatur supra (n. 624 [b] 684 [a]).
[3] Apud Mosen,
"Si surrexerit in medio tui propheta aut somnians somnium, qui dederit tibi signum aut miraculum, et Veniat signum aut miraculum quod locutus est ad te, dicendo, Eamus ad deos alios, non obedies" (Deuteronomius 13:2-41-[3]):
hic dicitur "propheta" et "somnians somnium", ac "signum" et "miraculum", quia ad prophetam refertur signum, et ad somniantem somnium miraculum, ex causa quia per "prophetam" intelligitur docens vera, et in sensu abstracto doctrina veri, et per "somniantem" excitans ad faciendum ita, et in sensu abstracto excitatio ex qua fit; hoc quoque est miraculi, et illud signi; prophetae enim viva voce a Domino instruebantur, et somniantes per repraesentativa excitantia ad faciendum; haec influebant in affectionem somniantis et inde in visum cogitationis, nam cum homo somniat, sopitur ejus intellectus naturalis, et aperitur ejus visus spiritualis, qui omne suum trahit ab affectione; hic autem visus qui trahit ab affectione mala, nam dicitur de prophetis qui docent falsa et somniant vana, nam per "deos alios" intelliguntur falsa et vana quae audiverunt et viderunt.
[4] Quod "signa" significent testificationes quae indicant et persuadent ut credant quod ita sit, constat ex sequentibus locis:
- Apud Mosen,
"Si non crediderint tibi, nec audiverint Vocem signi primi, credent tamen voci signi posterioris; et si non crediderint duobus signis his, nec audiverint vocem tuam, sumes de aquis fluvii, .... et fient sanguis" (Exod. 5
[5] Apud eundem,
"Dixit Jehovah ad Mosen, Quousque populus [hic] .... non credent in Me, propter omnia signa quae feci in medio eorum? Omnes viri qui viderunt gloriam meam, et signa quae feci in Aegypto et in deserto non videbunt" terram (Numeri 14:11, 22 [, 23]):
similiter hic miracula vocantur "signa", quia dicitur "credere"; nam, ut dictum est, miracula dicuntur signa propterea ut persuadeant et inducant fidem; et quia signa apud illos, qui noluerunt intrare in terram Canaanem propter timorem, non induxerunt fidem, ideo de illis dicitur, quod "non visuri terram." (Similia per "signa" significantur, Exodus 4:17; et cap. 10:1, 2.)
[6] Apud Evangelistas,
Scribae et Pharisaei dicebant, "Magister, volumus a Te signum videre; et Ipse respondens dixit.., Generatio prava et adultera signum quaerit, sed signum non dabitur illi nisi signum Jonae prophetae: quemadmodum fuit Jonas in ventre ceti tribus diebus et tribus noctibus, sic erit Filius hominis in 6
corde terrae tribus diebus et tribus noctibus" (Matthaeus 12:38-40; Luca 11:16, 29, 30):
quod per "signum" intelligatur testificatio ut persuadeantur et credant quod Dominus esset Messias et Filius Dei, qui venturus, patet; nam miracula quae Dominus in copia fecerat, et quae viderunt, non illis erant signa; ex causa quia miracula non sunt signa, ut supra dictum est, nisi quam apud bonos: quod "Jonas fuerit in ventre ceti tribus diebus et tribus noctibus", et id assumptum sit pro "signo", erat quia id significabat Domini sepulturam et resurrectionem, ita glorificationem Humani Ipsius ad plenum; "tres dies et tres noctes" etiam significant ad plenum.
[7] Apud Matthaeum,
"Pharisaei et Sadducaei tentantes rogarunt" Jesum "ut signum e caelis ostenderet illis; Ipse respondens dixit.., Cum vespera facta est, dicitis, Serenitas, caelum enim rubet...; et mane, Hodie tempestas, rubet enim triste existens caelum: hypocritae, faciem caeli nostis dijudicare, signa autem temporum non potestis: natio prava et adultera signum requirit, sed signum non dabitur illi nisi signum Jonae prophetae" (16:1-4):
per "signum", quod petierunt e caelo, etiam hic intelligitur testificatio ut persuadeantur et credant quod Dominus esset Filius Dei, tametsi miracula facta sunt quae non dixerunt signa; quod Dominus dixerit tunc de vespera et de mane, est quia per "vesperam et mane" significatur adventus Domini; hic quando ecclesia apud Judaeos devastata erat, quibus tunc serenitas, quia non cognoverunt Ipsum, ac secure vixerunt in falsis ex malo, hoc est "vespera"; at vero quando cognoverunt Ipsum, et propter falsa, ex malis, in quibus fuerunt, negaverunt Ipsum, et impugnarunt, significat "mane" quando "tempestas": inde est, quod Dominus dixerit, "Hypocritae, faciem caeli nostis dijudicare, signa autem temporum", nempe adventus Ipsius, "non potestis"; quia, "natio prava et adultera" erat, nempe adulterans Verbum, ideo dixit quod "non illis signum daretur."
[8] Ut quoque apud Marcum,
"Pharisaei coeperunt disputare cum Jesu", quaerentes ab Ipso signum e caelo...; qui suspirans spiritu suo dixit, Quid generatio haec signum quaerit? Amen dico vobis, non dabitur generationi huic signum" (8:11, 12):
quod "signum" hic significet testificationem, ex qua manifeste scirent, agnoscerent et crederent quod Dominus esset Messias et Filius Dei, quem ex predictionibus apud Prophetas expectabant, constare potest ex eo, quod "suspirans in spiritu suo dixerit, Quid generatio haec signum quaerit? Amen dico vobis, non dabitur generationi huic signum": causa fuit, si ex caelo hoc illis manifeste revelatum aut dictum fuisset, et sic persuasi agnovissent et credidissent, quod usque postea rejecturi essent; et rejicere id post agnitionem et fidem est profanare, et profanatorum sors est omnium pessima in inferno.
[9] Quod ideo non illis data sit manifesta testificatio e caelo, constat ex his apud Johannem,
"Occaecavit oculos illorum, et obduravit corda illorum, ne videant oculis, et intelligant corde, et se convertant et sanem illos" (12:40):
"se convertere et sanari" hic est profanare, quod fit cum agnoscuntur vera et bona, et imprimis cum agnoscitur Dominus, et dein negatur; ita fuisset si Judaei per signum se converterint et sanati fuerint: "videre oculis et intelligere corde" significat recipere intellectu et voluntate, seu fide et amore: ex his patet quod "signum" significet manifestam testificationem. (De sorte profanatorum videatur in Doctrina Novae Hierosolymae, n. 172.)
[10] Apud Johannem,
7
Discipuli dixerunt ad Jesum, "Quodnam facis Tu signum, ut videamus et credamus Tibi? Quid operaris? Patres nostri manna comederunt in deserto, sicut scriptum est, Panem e caelo dedit illis ad edendum. Dixit illis Jesus, Amen, amen dico vobis, non Moses dedit vobis panem e caelo, sed Pater meus dat vobis panem e caelo verum: panis namque Dei est qui descendit de caelo et vitam dat mundo" (6:30-33):
hic quoque 8
discipuli voluerunt signum; quod per id significetur testificatio ut credant, constat, nam dixerunt, Ut videamus et credamus, quid operaris?" Quod tunc dixerint de "manna", et quod Dominus responderit de "pane e caelo", erat quia per "panem" significatur omne bonum et verum quod nutrit animam, et in supremo sensu Ipse Dominus, a quo omne doctrinae et omne nutritionis spiritualis, per quod testificatus est ut videant et credant. Quod usque data sit testificatio, quae est signum e caelo, tribus discipulis, Petro, Jacobo et Johanni, constat ex transformatione Domini, tunc enim viderunt gloriam Ipsius, et quoque audiverunt vocem e caelo dicentem,
"Hic est Filius meus dilectus, Ipsum audite" (Marcus 9:7; Luca 9:35; Matth. 17:5 9
).
[11] Apud eundem,
Cum Jesus e templo ejecerat vendentes, dixerunt Judaei, "Quodnam signum.. monstras quod haec facias? Respondit Jesus, et dixit illis, Solvite Templum hoc, in tribus tamen diebus exsuscitabo illud" (Johannem 2:16, 18, 19):
quod hic per "signum monstrare" significetur testificari per aliquod stupendum aut per vocem e caelo, patet; sed quia testificatio talis illos damnavisset potius quam salvavisset, ut mox supra dictum est, ideo illis respondit de "Templo", per quod intellexit corpus suum, quod hoc solveretur, hoc est, moreretur, et glorificatum tertio die resurgeret; hoc quoque est quod Dominus intellexit per "signum Jonae in ventre ceti tribus diebus et tribus noctibus."
(Quod per "Templum" in supremo sensu significetur corpus Domini, videatur Johannes 2:21.)
[12] Apud Lucam,
Angelus dixit pastoribus, "Natus est Vobis hodie Salvator, qui est Christus Dominus, in urbe Davidis: et hoc vobis signum, invenietis Infantem fasciis involutum jacentem in praesepi" (2:11, 12, 16):
quoniam per "signum" intelligitur testificatio ut crederent quod natus esset Salvator mundi, ideo dicitur quod "invenirent Ipsum jacentem in praesepi involutum fasciis"; sed quod id testificatio esset, nemo potest scire, nisi qui scit quid intelligitur per "praesepe", et quid per "fascias"; per "praesepe" intelligitur doctrina veri ex Verbo, ex eo quod per "equos" significetur intellectus Verbi; (ut constare potest ex illis quae supra, n. 355, 3642-4, ostensa sunt;) inde per "praesepe", ubi equorum pascuum, significatur doctrina veri ex Verbo. Dicitur etiam in versu 7 illius capitis, quod hoc factum sit "quia non locus erat in diversorio", per "diversorium" enim significatur locus instructionis; (hoc etiam per "diversorium" significatur, Luca 10:34; cap. 22:2; Marcus 14:14; et alibi;) et id erat apud Judaeos, qui tunc in meris falsis per adulterationem Verbi fuerunt; hoc itaque est quod significatur per quod "non locus esset in diversorio": nam si placuerit Domino, potuisset nasci in splendidissima aula, et reponi in lecto lapidibus pretiosis ornato; sed hoc fuisset apud illos qui non in aliqua doctrina veri essent, et absque aliqua repraesentatione caelesti. Dicitur etiam, "fasciis involutus", quia "fasciae" significant vera prima quae sunt vera innocentiae, quae etiam sunt vera Divini Amoris; nam "nuditas", cum de infante, significat deprivationem veri. Ex his constare potest, unde erat quod ab angelis dictum sit, "Hoc vobis signum, invenietis Infantem fasciis involutum jacentem in praesepi."
[13] Apud Evangelistas,
Dicebant discipuli ad Jesum, "Quodnam signum adventus Tui, et consummationis saeculi?" (Matthaeus 24:3; Marcus 13:4; Luca 21:7):
per "adventum Domini" et "consummationem saeculi" significatur principium ecclesiae novae et finis ecclesiae prioris; per "adventum Domini" principium ecclesiae novae, et per "consummationem saeculi" finis ecclesiae veteris: quare Dominus in illis capitibus instruit discipulos de successiva vastatione ecclesiae prioris, et de instauratione ecclesiae novae in fine illius; sed instruit et docet illos per meras correspondentias, quae non possunt nisi quam per sensum spiritualem evolvi et sciri; et quia correspondentiae erant per quas Dominus locutus est, ideo erant omnia signa, ita testificationes. Vocantur etiam a Domino "signa":
- Ut apud Lucam,
"Terribilla quoque [et] signa de caelo magna erunt. .... Erunt signa in sole, luna et astris, et super terra angustia gentium in desperatione, resonante mari et salo" (21:11, 25);
apud Matthaeum,
"Et tunc apparebit signum Filii hominis..., et tunc plangent omnes tribus terrae, et videbunt Filium hominis venientem in nubibus caeli cum virtute et gloria.." (24:30):
sed quid per haec et per reliqua in cap. 24 apud Matthaeum, in spirituali sensu significatur, explicatum est in Arcanis Caelestibus; et quid per "apparitionem signi Filii hominis in nubibus caeli" in opere De Caelo et Inferno (n. 1); quare ulterius illa explicare supersedetur.
[14] Apud Marcum,
Jesus ad discipulos, "Signa credentes haec sequentur: in nomine meo daemonia ejicient; linguis loquentur novis; serpentes tollent; etiam si letale quid biberint, non illis nocebit; super infirmos imponent manus, et bene habebunt. .... Et illi exeuntes praedicarunt ubique, Domino cooperante.... per subsequentia signa" (16:17, 18, 20):
haec tametsi miracula fuerunt usque vocantur "signa", quia testabantur de Divina potentia Domini operantis illa; quare dicitur, "Domino cooperante per illa signa." Miracula dicta fuissent, si malis applicata; apud hos enim talia modo stuporem inducunt, et animum percellunt, et usque non persuadent ad credendum: aliter apud bonos; illis enim sunt eadem testificationes quae persuadent ad credendum; quare etiam vocantur "signa", et dicitur, "Signa credentes haec sequentur." Sed quomodo illa signa persuadere ad credendum potuerunt, etiam paucis dicetur. Signa illa miraculosa, sicut quod "daemonia ejicerent", "linguis novis loquerentur", "serpentes tollerent", "non nociturum esset letale si biberint", et quod "bene haberent [infirmi] per impositionem manus", erant in sua essentia et in sua origine spiritualia, ex quibus illa profluebant et eveniebant ut effectus; erant enim correspondentiae, quae omnia sua trahunt ex spirituali mundo per influxum a Domino: sicut quod "in nomine Domini ejicerent daemonia" traxit suum effectum ex eo, quod "nomen Domini" spiritualiter intellectum sit omne doctrinae ex Verbo a Domino, et quod "daemonia" sint omnis generis falsa, quae sic per doctrinam ex Verbo a Domino ejiciuntur, hoc est, removentur; quod "linguis novis loquerentur" traxit suum effectum ex eo, quod "linguae novae" sint doctrinalia pro nova ecclesia; quod "serpentes tollerent" erat quia "serpentes" significant inferna quoad malitiam, et sic quod tuti ab infestatione ejus essent; quod "non nociturum esset letale si biberint", erat quod malitia infernorum non infectura illos; quod "bene haberent infirmi per impositionem manus", erat quod per communicationem et conjunctionem cum caelo, ita cum Domino, a morbis spiritualibus, quae vocantur iniquitates et peccata, convalescerent; impositio manuum discipulorum correspondebat communicationi et conjunctioni cum Domino, et sic remotioni iniquitatum per Divinam Ipsius potentiam.
[15] Apud Esaiam,
Dixit Jehovah ad Achasum, "Pete tibi signum a Jehovah..., in profundum dirige..., aut extolle sursum;.... dat Dominus.. vobis signum; Ecce Virgo concipiet et pariet filium, et vocabit nomen Ipsius Deus nobiscum" (7:11, 14):
quod haec dicta sint ad Achasum regem Jehudae, est quia rex Syriae et rex Israelis bellum gesserunt contra illum usque ad Hierosolymam, a quorum partibus etiam erat tribus Ephraimi, sed usque non valuerunt; ex causa quia rex Syriae ibi repraesentavit externum seu naturale eccleSiae, rex Israelis internum seu spirituale ejus, et Ephraim intellectuale ejus; ibi autem tria illa, nempe naturale, spirituale et intellectuale, perversa; quae doctrinam veri, quae per "regem Jehudae" et per "Hierosolymam" 10
significatur, impugnare voluerunt; quare non successit illis. Ut vero Achasus certus fieret de frustraneo conatus illorum, ei dicitur ut "signum peteret", hoc est, testificationem ut certus fieret; et data ei fuit optio, ut vel ex caelo vel ex inferno vellet habere; quod significatur per "In profundum dirige, vel tolle sursum"; nam rex erat malus. Sed quia non destruenda erat Hierosolyma, per quam significatur doctrina veri ex Verbo, a talibus ante adventum Domini, ideo ei datum est signum miraculosum testificans de ea re, nempe quod "Virgo concipiet et pariet Filium, cujus nomen erit Deus nobiscum." Quod postea destruetur ecclesia ea, sequitur in eo capite.
[16] Apud eundem,
"Hoc tibi signum a cum Jehovah, .... ecce retraham umbram graduum, quae descendit in gradibus Achasi pro sole, retrorsum decem gradus, ut retrocedat sol decem gradus in gradibus quos descenderat" (38:7, 8):
hoc signum datum est regi Hiskiae propter testificationem quod Dominus tutaretur eum et Hierosolymam a rege Assyriae, (ut dicitur versu 6 ibi, ) per quem "regem" significatum est rationale perversum destruens omnia ecclesiae; quare per hoc signum similiter repraesentata est nova ecclesia quae instauranda a Domino, sed hic quod tempus protraheretur ulterius quam dictum est Achaso mox supra: per "retractionem umbrae quae descendit in gradibus Achasi pro sole" significatur retractio temporis antequam id fiet; per "gradus Achasi" significatur tempus, hic usque ad Domini adventum; per "umbram" ibi significatur progressio ejus ab ortu ad occasum: per quod "retrorsum retraheretur decem gradus" significatur prolongatio temporis per plures adhuc annos, "decem" enim significant plura; per "solem", qui retrocedet, significatur adventus Domini. Sed hoc ulterius illustrandum est: adventus Domini fuit quando finis Ecclesiae Judaicae erat, hoc est, quando ibi non aliquod bonum et verum residuum esset: hoc intelligitur per "quando consummata est iniquitas", et quoque per "plenitudinem temporum" in qua Dominus venturus est: integrum tempus durationis Ecclesiae Judaicae repraesentatum est per "gradus Achasi", principium ejus per primum gradum ibi, qui est quando sol est in suo ortu, et finis ejus per ultimum gradum in occasu; inde patet quod per "retractionem umbrae" ab occasu versus ortum, intelligatur prolongatio illius temporis. Quod hoc fieret "in gradibus Achasi", erat quia Achasus rex erat malus, et profanavit sancta ecclesiae; quare si successores ejus similiter fecissent, finis illius ecclesiae brevi affuturus esset; at quia Hiskias rex probus erat, prolongatum est tempus, nam iniquitas gentis istius per id non tam cito perventura erat ad consummationem, hoc est, ad finem suum.
[17] Apud eundem,
Dicite ad Hiskiam regem, "Hoc tibi signum; comedere hoc anno sponte nascens, et anno secundo ultro crescens; at in anno tertio serite, metite et plantate vineas, et comedite fructum earum" (37:30):
hoc dictum est ad Hiskiam regem, cum Sancheribus rex Assyriae bellum ei intulit, ac fastuose locutus est de se, et contumeliose de Deo et de Israele; quare etiam percussi sunt in castris ejus 11
centum et octoginta et quinque millia, et ipse a filiis ejus occisus est. Causa cur id factum est, erat, quia per "Assyriam" significatur rationale, et simile per "regem Assyriae", ac per "Judaeam" caeleste ecclesiae, et spirituale ecclesiae per "regem ejus"; at ibi per "regem Assyriae" rationale perversum, quod per ratiocinia falsa omnia caelestia et spiritualia ecclesiae, quae sunt bona et vera ejus, destruit: et quia per "Judaeam" et per "regem ejus" significatur caeleste et spirituale ecclesiae, quod erit a Domino cum venturus est in mundum, ideo talia dicuntur, per quae describitur regeneratio illorum qui ab illa ecclesia erunt: quare per signum quod "comederent primo anno sponte nascens", significatur bonum caeleste quod a Domino illis implantabitur; per "ultro crescens secundo anno", significatur verum illius boni quod inde erit: per "serere, metere, plantare vineas, et comedere fructum earum", significantur omnia bona et vera quae inde profluunt, per "serere et metere" significatur implantatio boni et receptio ejus; per "plantare vineas" implantatio veri et receptio ejus; et per "comedere fructum 12
earum" fruitio bonorum et faustorum ex illis, quae homini regenerato: haec vocantur "signum" quia sunt testificationes de ecclesia caelesti apud illos qui per "Jehudam" in sensu spirituali intelliguntur, quorum regeneratio fit a Domino per implantationem boni caelestis, dein per implantationem boni spiritualis quod in sua essentia est verum boni caelestis, et demum per multiplicationem et fructificationem in naturali homine.
[18] Apud eundem,
"Sic dixit Jehovah, Sanctus Israelis et Formator ejus; Signa petierunt Me super filiis meis, et super opere manuum mearum praecipiunt Mihi; .... Ego excitavi Ipsum in justitia, et omnes vias Ejus rectificabo: Ipse aedificabit urbem meam, et captivitatem meam dimittet, non pretio neque munere" (45:11, 13):
agitur etiam ibi de adventu Domini, et de instauratione ecclesiae ab Ipso; Dominus intelligitur per "Jehovam, Sanctum Israelis et Formatorem ejus"; qui "Sanctus Israelis" dicitur ex Divino Vero, et "Formator ejus" ex instauratione ecclesiae per illud, et "Israel" est ecclesia; ideo per "filios Ipsius", super quibus signa petierunt, intelliguntur illi qui in veris sunt a Domino; et per "opus manuum Ipsius" inteliigitur formatio illorum, et ecclesiae instauratio apud illos: "Excitavi Ipsum in justitia, et omnes vias Ejus rectificabo", significat quod Ipsi Divinum Bonum et Divinum Verum, "justitia" enim in Verbo dicitur de bono, et "viae" significant vera ducentia, hic Divina vera quia de Domino: "Ipse aedificabit urbem meam, et captivitatem meam dimittet", significat quod doctrinam veri restituet, et quod illos qui in falsis ex ignorantia sunt liberabit, "urbs" enim significat doctrinam veri, et "captivitas" falsa ignorantiae, in quibus fuerunt gentes, et per illa in captivitate spirituali: "non pretio neque munere" significat gratis ex Amore Divino.
[19] Apud eundem,
"Nuntient vobis quae contingent, priora.. illa indicate, ut ponamus cor nostrum, et sciamus posteritatem eorum, aut ventura audire facite nos; indicate signum in futurum, ut sciamus quod dii vos" (41:22, 23):
quod anteacta et futura dicere sit solius Domini, et non alicujus hominis aut alicujus spiritus, exprimitur per "indicare signum in futurum, ut sciamus quod dii sitis"; hoc concludit illa quae praecedunt, quare "indicare signum" est testificari persuadendo ut credatur.
[20] Apud Ezechielem,
"Accipe tibi sartaginem ferri, et da eam parietem ferri inter te et inter urbem, et dispones facies tuas contra illam, ut sit in obsidionem, et angustes eam; signum hoc domui Israelis" (4:3);
haec et reliqua in hoc capite sunt repraesentativa status ecclesiae apud gentem Judaicam, significantia quod illis non aliud verum esset quam falsificatum et adulteratum, quod in se est falsum; tale verum significatur per "sartaginem ferri", quam daret parietem inter se et inter urbem; et quia hoc sicut ferrum est durum, secludens et non admittens aliquod verum genuinum, dicitur "ut sit in obsidionem, et angustes eam": quod hoc signum testetur de ecclesia quod talis sit, significatur per "Signum hoc domui Israelis"; "signum" est testificatio, et "domus Israelis" est ecclesia.
[21] Apud Davidem,
"Omnia perdidit hostis in sanctuario, rugierunt hostes.. in festi tui medio; posuerunt signa sua signa. .... Signa nostra non videmus, non amplius propheta" (Psalms 74:3, 4, 9):
"Omnia perdidit hostis in sanctuario" significat quod malum destruxerit sancta ecclesiae; "rugierunt hostes in festi tui medio" significat quod falsa destruxerint omnia cultus; "posuerunt signa sua signa" significat quod testificati sint et persuaserint per omnia; "signa nostra non videmus" significat quod nullae testificationes veri acceptentur in ecclesia; "non amplius propheta" significat quod nulla sit doctrina veri.
[22] Apud eundem,
Jehovah, "fac mecum signum in bonum, ut videant osores mei et pudefiant, quod Tu, Jehovah, adjuveris me, et consolatus sis me" (Psalms 86:17):
"facere signum in bonum" significat testificationem quod Jehovah adjuvet illum et consoletur illum, ut sequitur, hoc enim est bonum, in quod Jehovah faceret signum; quia signum est testificatio de eo, ideo dicitur, "ut videant osores mei et pudefiant."
[23] Apud eundem,
Deus "qui firmat montes virtute sua, accinctus est potentia, qui cessare facit tumultum marium, tumultum fluctuum ejus, et strepitum populorum, ut timeant habitatores finium ex signis tuis" (Psalms 65:7, 8 [, 96-[8]):
ita describitur Divina potentia Domini per testificantia ut credant; sed testificantia, quae sunt signa, non sunt quod "firmet montes", "cessare faciat tumultum marium et fluctuum, ac strepitum populorum", haec enim non talia signa sunt ut persuadeant illis qui omnia Naturae adscribunt: sed ea sunt signa testificantia Divinam potentiam Domini, quae in sensu spirituali, in quo agitur de caelo et ecclesia, intelliguntur; in eo enim sensu per "montes", quos virtute firmat, intelliguntur caeli superiores, quia angeli illorum caelorum super montibus habitant; et in sensu abstracto intelligitur amor in Dominum et charitas erga proximum; haec sunt quae Dominus, accinctus potentia, "virtute sua firmat", hoc est, facit ut in aeternum subsistant; quod "montes" talia significent, videatur supra (n. 405): per "tumultum marium" et "tumultum fluctuum" intelliguntur disceptationes et ratiocinationes illorum qui infra caelos sunt, ac naturales et sensuales; quod "maria" significent illa quae naturalis hominis sunt, ita naturales, et inde tumultus et fluctus eorum disceptationes et ratiocinationes, videatur etiam supra (n. 342): per "strepitum populorum" intelliguntur contradictiones a falsis, per "populos" enim Significantur illi qui in veris sunt, ac in oppoSito sensu, qui in falsis (videatur supra, n. 175, 331, 625): "ut timeant habitatores finium a signis tuis" significat sanctum cultum ex fide de Divina potentia apud illos qui in ultimis caeli et ecclesiae sunt; quod "timere" sit colere Dominum ex charitate et fide, supra (n. 696); et quod "habitatores finium" sint qui in ultimis caeli et ecclesiae sunt, et ibi in fide charitatis, constat ex eo, quod "fines" sint ultima caeli et ecclesiae. Ex his patet quod "signa" hic significent testificationes de Divina Domini potentia.
[24] Apud Jeremiam,
"Hoc vobis signum, quod visitaturus Ego super vos in loco hoc, ut sciatis quod consistent Verba mea super Vobis in malum; .... ecce Ego dans regem Aegypti in manum hostium ejus, et in manum quaerentium animam ejus" (44:29, 30):
agitur ibi de illis ab ecclesia qui naturales facti sunt, qui intelliguntur per eos "qui peregrinati sunt in Aegypto, et inde redierunt"; quod illi destruendi sint per mala et falsa, intelligitur per quod "daturus sit regem Aegypti in manum hostium ejus, et in manum quaerentium animam ejus": "hostes" ibi sunt qui in malis, et "quaerentes animam" qui in falsis, ita abstracte mala et falsa; (quod "Aegyptus" sit naturalis homo, videatur supra, n. 654): hoc dicitur "signum", quia est testificatio quod ita fiet; quare etiam dicitur, "ut sciatis quod consistent verba mea super vobis in malum."
[25] Quod signum sit testificatio de certitudine, constat etiam ex sequentibus locis:
- Apud Esaiam,
"Dixit Hiskias, Quodnam signum, quod ascensurus sim in domum Jehovae?" (38:22);
in Libro Judicum,
Guideon dixit ad Angelum Jehovae, "Facias mihi signum, quod tu sis qui loquitur ad me"; .... quod erat, cum attingeret baculo carnem et azyma, quae obtulit Guideon, quod ascenderet ignis e petra, et comederet illa (6:17, 21);
in Libro Primo Samuelis,
"Hoc ubi signum, quod veniet super duos filios tuos, .... uno die morientur ambo" (2:34 13
);
in eodem Libro,
"Si dixerint" Philisthaei, "Ascendite ad nos, tunc ascendemus, quia dedit Jehovah, illos in manum nostram; hoc nobis signum" (14:10).
Similia paene significantur per
"Signa Foederis" (Genesis 9:13; 17:11; Ezechiel 20:12, 20: et alibi);
nempe testificationes de conjunctione.
[26] Testificationes etiam significantur per "signa", quae apparuerunt sicut miracula, facta a malis, in sequentibus locis:
- Apud Esaiam,
Jehovah "irrita reddit signa mendacium, divinatores insanos reddit, rejiciens sapientes retro, et scientiam eorum stultam facit" (44:25);
apud Jeremiam,
"Dixit Jehovah, Viam gentium ne discite, et a signis caelorum ne consternemini, nam consternantur gentes ab illis; statuta gentium vanitas illa" (10:2, 3);
in Apocalypsi,
Bestia ascendens e terra fecit "signa magna, ut etiam ignem faciat descendere e caelo in terram coram hominibus, et 14
seducat 15
adorantes super terra, propter signa, quae data sunt illi ad faciendum" (13:13, 14);
alibi,
"Sunt spiritus daemonum facientes signa ad exeundum ad reges terrae, ad congregandos illos in bellum diei illius magni" (16:14);
et alibi,
"Comprehensa est bestia, et cum ea pseudopropheta, qui fecit signa coram illa, per quae seduxit eos, qui acceperunt characterem bestiae" (19:20).
Quid autem intelligitur per "signa super manu" et "in fronte", videatur supra (n. 427). "Signa" autem quae posita fuerunt super montibus, ad congregandum populum ad bellum, ad proelium, et sic porro, significabant indicationes ad faciendum mandata:
- Ut apud Esaiam,
"Fiet in die illo radicem Jischaji, quae stans in signum populorum, gentes quaerent, et erit quies ejus gloria. .... Cum tollet signum gentibus, et congregabit expulsos Israelis, et dispersa Jehudae a quatuor alis terrae" (11:10-12);
apud Jeremiam,
"Constitue tibi signa, pone tibi columnas, appone cor tuum ad semitam, Viam eas" (31:21);
apud eundem,
"Annuntiate inter gentes, et audiri facite, ac tollite signum, .... capta est Babel" (50:2);
apud eundem,
"Contra muros Babelis tollite signum, tenete custodiam, constituite custodes; .... tollite signum in terra, clangite buccina inter gentes" (51:12, 27);
et alibi, imprimis in historicis Verbi. Ex his et illis quae ex Verbo adducta sunt, constare potest quod per "signum magnum visum in caelo" significetur Divina manifestatio et testificatio (ut quoque in versu tertio hujus capitis, et deinde cap. 15:1).
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