2534、“因为他是先知”表示因此，它要被教导，这从“先知”的含义清楚可知。圣言经常提到“先知”这个词，“先知”在字义上表示那些接受启示的人，抽象地说，表示启示本身。但它在内义上表示教导教义的人，抽象地说，表示教义本身。如前所述，主因是教义本身，或是教导我们的圣言而被称为“先知”，如摩西五经：
耶和华你的神要从你中间，从你弟兄中兴起一位先知像我，你们要服从祂。（申命记18:15，18）
经上之所以说“像我”，是因为摩西代表主，就像亚伯拉罕、以撒、雅各、大卫等代表主一样。由于人们正在等候祂，所以经上在约翰福音说：
人们看见耶稣所行的神迹，就说，这真是那要到世上来的先知。（约翰福音6:14）
正因主是至高意义上的“先知”，并且“为耶稣作见证的，乃是预言的灵”（启示录19:10），所以在圣言的内义中，“先知”表示一个教导人的人，抽象地说，表示教义，这从以下经文明显看出来。路加福音：
孩子啊，你要称为至高者的先知。（路加福音1:76）
撒迦利亚这话是指着他儿子施洗约翰说的；而施洗约翰自己则说，他不是先知，而是通过教导人并传讲主降临的好消息而预备道路的人：
他们又问他，你是什么呢？是以利亚吗？他说，我不是。是那先知吗？他回答，不是。于是他们对他说，你到底是谁？他说，我是在旷野里呼喊者的声音（voice）：修直主的道路。（约翰福音1:21-23）
马太福音：
当那日，必有许多人说，主啊，主啊，我们不是奉你的名说预言吗？（马太福音7:22）
此处很明显，“说预言”表示教导。启示录：
你必指着许多人民、民族、舌头、王再说预言。（启示录10:11）
“说预言”表示教导；至于“人民”、“民族”、“舌头”、“王”分别表示什么，这在前面各处已经阐述和说明。启示录：
列族要践踏圣城四十二个月。但我要赐权柄给我那两个见证人，穿着粗麻衣说预言一千二百六十天。（启示录11:2-3）
此处“说预言”也表示教导。摩西五经：
耶和华对摩西说，看，我使你给法老作神；你的哥哥亚伦要作你的先知。（出埃及记7:1）
此处“先知”表示一个教导者，或摩西的发言人。约珥书：
我要将我的灵浇灌所有肉体，你们的儿女要说预言。（约珥书2:28）
他们“要说预言”表示他们要教导人。
以赛亚书：
耶和华将沉睡的灵浇灌你们，封闭你们的眼，蒙盖先知和你们的头，先见；这一切异象在你们看就如封住的书卷的话，人将这书卷交给识字的说，请念吧！他说，我不能念，因为它是封着的。（以赛亚书29:10-11）
此处“先知”表示那些教导真理的人；“先见”表示那些看见真理的人；当他们根本不认识或看不见任何真理时，经上就说“蒙盖”他们的头。在古代，那些教导人的人被称为先知，故也被称为“先见”，因为“看见”表示理解（2150，2325节）。他们被称为“先见”（参看撒母耳记上9:9；撒母耳记下24:11）。他们还由于“人”（即男人）的含义而被称为“神人”（158，265，749，915，1007，251节）。他们被称为“神人”（参看列王纪下1:9-16；4:7，9，16，21-22，25，27，40，42；5:8，14，20；13:19；23:16-17）。
专门论述先知的耶利米书整个23章和以西结书整个13章，以及其它提到他们的许多经文清楚表明，“先知”在内义上表示那些教导人的人。这也解释了为何“假先知”表示那些教导虚假的人，如在马太福音：
在时代的完结，必有许多假先知起来，迷惑许多人。假基督和假先知将要起来，显大神迹，如果可能，甚至要迷惑选民。（马太福音24:11，24；马可福音13:22）
此处“假先知”并非表示其他人。启示录（16:13；19:20；20:10）中的“假先知”也是如此。
这表明，从犹太教会的代表中所形成的观念对圣言内义的模糊何等之大，因为每当圣言提到一位“先知”时，诸如生活在旧约时代的先知的形像或观念就立刻涌入脑海；这种形像或观念对理解他们表示什么是一个极大的障碍。然而，人越有智慧，从这些代表所形成的先入之见就越容易被抛开。例如，当提到“圣殿”时，思考更有智慧的人不会联想到耶路撒冷的圣殿，而是想到主的圣殿；当提到“锡安山”，或只提到“锡安”时，他们不会联想到耶路撒冷的那座山，而是想到主的国；当提到“耶路撒冷”时，他们不会联想到位于便雅悯和犹大支派的耶路撒冷，而是想到天上的圣耶路撒冷。
Potts(1905-1910) 2534
2534. For he is a prophet. That this signifies that thus it would be taught, is evident from the signification of a "prophet." In the Word we frequently read of a "prophet;" and in the sense of the letter "prophet" signifies those to whom revelation is made, also abstractedly, revelation itself; but in the internal sense a "prophet" signifies one who teaches, and also abstractedly doctrine itself; and as the Lord (as before said) is doctrine itself, that is, the Word which teaches, He is called a "Prophet," as in Moses:
A Prophet from the midst of thee, of thy brethren, like unto me, will Jehovah thy God raise up; unto Him shall ye be obedient (Deut. 18:15, 18). It is said "like unto me," because the Lord was represented by Moses, as well as by Abraham, Isaac, Jacob, David, and many more; and because they expected Him it is said in John:
The men, seeing the sign which Jesus did, said, This is of a truth that Prophet that should come into the world (John 6:14). [2] It is because the Lord is the "Prophet" in the highest sense, and that "the testimony of Jesus is the spirit of prophecy" (Rev. 19:10), that in the internal sense of the Word a "prophet" signifies one who teaches, and also abstractedly, doctrine; which is plainly evident from the following passages. In Luke:
Thou child shalt be called the prophet of the Highest (Luke 1:76). This was said by Zacharias of his son John the Baptist, who himself said that he was not the prophet, but one preparing the way by teaching and preaching concerning the Lord's coming:
They asked him, What art thou? Art thou Elias? But he said, I am not. Art thou that prophet? he answered, No. They said therefore unto him, Who art thou? he said, I am the voice of one crying in the wilderness, Make straight the way of the Lord (John 1:21-23). [3] In Matthew:
Many will say in that day, Lord, Lord, have we not prophesied by Thy name? (Matt. 7:22), where it is manifest that to "prophesy" is to teach. In John:
Thou must prophesy again before many peoples, and nations, and tongues, and kings (Rev. 10:11);
to "prophesy" denotes to teach; and what "peoples, nations, tongues, and kings" mean, has been stated and shown before. In the same:
The nations shall trample the holy city forty-two months; but I will give to My two witnesses that they shall prophesy a thousand two hundred and sixty days clothed in sackcloth (Rev. 11:2-3);
where also to "prophesy" denotes to teach. In Moses:
Jehovah said unto Moses, See, I have made thee a god to Pharaoh, and Aaron thy brother shall be thy prophet (Exod. 7:1);
where "prophet" denotes the one who should teach or speak what Moses would say. In Joel:
I will pour out My spirit upon all flesh, and your sons and your daughters shall prophesy (Joel 2:28);
"shall prophesy" denotes shall teach. [4] In Isaiah:
Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers, hath He covered; the vision of all hath become like the words of a sealed book, which they give to him that knoweth letters, saying, Read this, I pray thee; and he saith, I cannot, for it is sealed (Isa. 29:10-11);
where by "prophets" are meant those who teach truth; and by "seers" those who see truth; who are said to be "covered" when they know and see nothing of the truth. As in ancient times those who taught were called "prophets," they were therefore called also "seers," because to "see" signifies to understand (n. 2150, 2325; that they were called "seers" may be seen 1 Sam. 9:9; 2 Sam. 24:11). They were also called "men of God," from the signification of "man" (n. 158, 265, 749, 915, 1007, 2517; that they were called "men of God," 2 Kings 1:9-16; 4:7, 9, 16, 21-22, 25, 27, 40, 42; 5:8, 14, 20; 13:19; 23:16-17). [5] That in the internal sense by "prophets" are signified those who teach, is evident in Jeremiah in the whole of chapter 23, and in Ezekiel in the whole of chapter 13, where "prophets" are specifically treated of; as also in many other places where they are mentioned. Hence also by "false prophets" are signified those who teach falsities; as in Matthew:
In the consummation of the age many false prophets shall arise, and shall mislead many. There shall arise false Christs and false prophets, and shall show great signs, and shall mislead if possible even the elect (Matt. 24:11, 24);
where by "false prophets" no others are signified. In like manner by the "false prophet" in Rev. 16:13; 19:20; 20:10. [6] This shows how greatly the internal sense of the Word is obscured by the ideas that have been formed from the representatives of the Jewish Church; for whenever a "prophet" is mentioned in the Word, there at once occurs the idea of prophets such as they were at that time; which idea is a great obstacle to perceiving what is signified by them. Yet the wiser anyone is, the more easily is the idea gathered from those representatives removed; as for example where the "temple" is mentioned, they who think more wisely do not perceive the temple at Jerusalem, but the Temple of the Lord; where "Mount Zion," or "Zion," is mentioned, they do not perceive that mountain at Jerusalem, but the Lord's kingdom; and where "Jerusalem" is mentioned, they do not perceive the city that was in the tribes of Benjamin and Judah, but the holy and heavenly Jerusalem.
Elliott(1983-1999) 2534
2534. 'For he is a prophet' means that thus it was to be taught. This is clear from the meaning of 'a prophet'. One reads the word 'prophet' many times in the Word, and in the sense of the letter it means those to whom revelation is given, and also - abstractedly from persons - revelation itself. But in the internal sense that word means one who teaches, and also - abstractedly - doctrine itself. And because, as has been stated, the Lord is doctrine itself, or the Word which teaches, He is called 'a Prophet', as also in Moses,
Jehovah your God will raise up a Prophet like me from the midst of you, from your brothers; Him shall you obey. Deut 18: 15, 18.
The words 'like me' are used because the Lord was represented by Moses, as He also was by Abraham, Isaac, Jacob, David, and many more. And because people awaited Him it is therefore said in John,
When the people saw the sign which Jesus had done, they said, This is indeed the Prophet who is to come into the world. John 6:-14.
[2] Since the Lord in the highest sense is 'the Prophet' and 'the testimony of Jesus is the spirit of prophecy', Rev 19: 10, 'a prophet' therefore means in the internal sense of the Word a person who teaches, and also - abstractedly - doctrine, as becomes quite clear from the following places: In Luke,
You, child, will be called prophet of the Most High. Luke 1:-76.
Zechariah said this in reference to his son, John the Baptist, who was not the prophet but one preparing the way by teaching and preaching the good news about the Lord's Coming, as he himself says,
They asked him, What are you? Are you Elijah? But he said, I am not. Are you the prophet? He answered, No. Therefore they said to him. Who are you? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord. John 1:-21-23.
[3] In Matthew,
Many will say on that day, Lord, Lord, did we not prophesy in Your name? Matt 7: 22.
Here it is evident that 'prophesying' means teaching. In John,
You must again prophesy over many peoples, and nations, and tongues, and kings. Rev 10: 11.
'Prophesying' stands for teaching. What 'peoples', 'nations', 'tongues', and 'kings' mean has been stated and shown in various places. In the same book,
The nations will trample the holy city for forty-two months, but I will grant My two witnesses to prophesy one thousand two hundred and sixty days, clothed in sackcloth. Rev 11: 2, 3.
Here also 'prophesying' stands for teaching. In Moses,
Jehovah said to Moses, See, I have made you a god to Pharaoh, and Aaron your brother will be your prophet. Exod 7: 1.
Here 'prophet' stands for one teaching or saying what Moses would have to say. In Joel,
I will pour out My spirit on all flesh, and your sons and your daughters will prophesy. Joel 2: 28.
'They will prophesy' stands for they will teach.
[4] In Isaiah,
Jehovah has poured out over you a spirit of sleep, and has closed your eyes; the prophets and your heads, the seers, He has covered; and the vision of all this has become to you like the words of a sealed book which men give to one who is able to read, saying, Read this, now; and he will say, I cannot, for it is sealed. Isa 29: 10, 11.
Here 'the prophets' is used to mean those who teach truth, and 'the seers' those who see truth. Their heads are said to be 'covered' when they know no truth at all and see none at all. Because in ancient times those who taught were called prophets, they were also called 'seers', for 'seeing' meant understanding, 2150, 2325. The fact that they were called 'seers', see 1 Sam 9: 9; 2 Sam 24: 11. They were also called 'men (vir) of God' because of the meaning 'man' carried, dealt with in 158, 265, 749, 915, 1007, 2517. The fact that they were called 'men of God', see 2 Kings 1: 9-16; 4: 7, 9, 16, 21, 22, 25, 27, 40, 42; 5: 8, 14, 20; 13: 19; 23: 16, 17.
[5] That 'prophets' means in the internal sense those who teach is clear in the whole of Jeremiah 23 and the whole of Ezekiel 13, where prophets are referred to specifically, and also in many other places where they are mentioned. This also explains why 'pseudoprophets' means those who teach falsities, as in Matthew,
At the close of the age many pseudoprophets will arise and lead many astray. False Christs and false prophetsa will arise and will show great signs, and will lead astray, if possible, even the elect. Matt. 24: 11, 24; Mark 13: 22.
No others are meant here by 'pseudoprophets' and 'false prophets', nor likewise by the pseudoprophet in Rev. 16: 13; 19: 20; 20: 10.
[6] How much the internal sense of the Word is obscured by ideas that have been conceived from the representatives of the Jewish Church becomes clear from the fact that every time a prophet is mentioned in the Word the idea of prophets like those who lived in those times immediately springs to mind, an idea which impedes greatly any discernment of what is meant by them. But the wiser anyone is, the more easily is an idea conceived from such representatives banished. For example, when the temple is mentioned, people who are more wise in their thinking do not envisage the temple in Jerusalem but the temple of the Lord; when Mount Zion, or simply Zion, is mentioned, they do not envisage a location in Jerusalem but the Lord's kingdom; and when Jerusalem is mentioned, they do not envisage the Jerusalem situated in the tribe of Benjamin and Judah but the holy and heavenly Jerusalem.
Latin(1748-1756) 2534
2534. Quod `quia propheta ille' significet quod sic doceretur, constat (c)a significatione `prophetae'; propheta in Verbo multoties legitur, et in sensu litterae significat illos quibus revelatio, tum abstracte ipsam revelationem, sed in sensu interno significat docentem, tum abstracte ipsam doctrinam; et quia Dominus est, ut dictum, ipsa doctrina, seu Verbum quod docet, Ille `Propheta' nominatur, sicut etiam apud Mosen, Prophetam e medio tui, e fratribus, sicut me, suscitabit Jehovah Deus tuus, huic oboedietis, Deut. xviii 15, 18;`sicut me' dicitur quia Dominus per Mosen, aeque ac per Abrahamum, Isacum, Jacobum, Davidem, et plures repraesentatus est; et quia exspectaverunt Ipsum, ideo {1} apud Johannem, Homines videntes, quod fecit signum Jesus, dixerunt, Qui hic est revera Propheta, qui venturus est in mundum, vi 14. [2] "Quia Dominus in supremo sensu est Propheta, et `testimonium Jesu est spiritus prophetiae,' Apoc. xix 10,(n) inde est quod `propheta' i sensu interno Verbi significet docentem, tum abstracte doctrinam quod ab his locis manifeste constare potest; apud Lucam, Tu puer propheta Altissimi vocaberis, i (x)76;
ita Zacharias de Johanne Baptista filio, qui quod non fuerit propheta, sed praeparans viam docendo et evangelizando de Adventu Domini ipse dicit, Quaesiverunt illum, Quid es? an Elias es tu? sed dixit, Non sum. An propheta es tu? respondit Non; quare dixerunt illi, Quis es?... dixit, Ego vox clamantis in deserto, rectam facite viam Domini, Joh. i 21-23 [3] apud Matthaeum, Multi dicent in die illo, Domine, Domine, nonne per nomen Tuum prophetavimus? vii 22;
ubi quod `prophetare' sit docere, patet: apud Johannem, Oportet te rursus prophetare super populos, et gentes, et linguas, et reges multos, Apoc. x 11;
`prophetare' pro docere; quid `populi, gentes, linguae, reges,' passim dictum et ostensum est: apud eundem, Gentes civitatem sanctam conculcabunt menses quadraginta duos, dabo autem duobus testibus Meis, ut prophetent dies mille ducentos sexaginta, induti saccis, xi 2, 3;
ubi etiam `prophetare' pro docere: apud Mosen, Dixit Jehovah ad Mosen, Vide, dedi te deum Pharaoni, et Aharon frater tuus erit propheta tuus, Exod. vii 1;
ubi `propheta' pro docente aut dicente quod Moses dicturus: apud Joelem, Effundam spiritum Meum super omnem carnem, et prophetabunt filii vestri et filiae vestrae, iii 1;
[4] `prophetabunt' pro docebunt: apud Esaiam, Effudit super vos Jehovah spiritum soporis, et occlusit oculos vestros, prophetas et capita vestra, videntes obtexit, et facta vobis visio omnium, sicut verba libri obsignati, quem dant scienti litteras, dicendo, Lege quaeso istum, et dicet, Non possum, quia obsignatus est, xxix 10, 11;
ubi per `prophetas' intelliguntur illi qui verum docent, et `videntes' qui verum vident, qui `obtegi' dicuntur cum nihil veri sciunt et nihil veri vident; quia prophetae antiquis temporibus dicebantur qui docebant, ideo quoque `videntes' dicti [sunt], quia `videre' significabat intelligere, n. 2150, 2325; quod dicti `videntes,' videatur {2} 1 Sam. ix 9; 2 Sam. xxiv 11; tum quoque `viri Dei' ex significatione `viri,' [de qua] n. 158, 265, 749, 915, 1007, 2517; quod dicti `viri Dei,' videatur 2 Reg. i 9-16; iv 7, 9, 16, 21, 22, 25, 27, 40, 42; v 8, 14, 20; xiii 19; (x)xxiii. 16, 17. [5] Quod per `prophetas' in sensu interno significentur {3} docentes, constat apud Jeremiam toto capite xxiii, et apud Ezechielem toto capite xiii ubi de prophetis in specie agitur, tum etiam multis in locis alibi ubi nominantur: inde etiam per `pseudoprophetas' significantur illi qui falsa docent, ut apud Matthaeum, In consummatione saeculi, multi pseudoprophetae exsurgent, et seducent multos,... surgent falsi christi, et falsi prophetae, et dabunt signa magna, et in errorem inducent, si possibile, etiam electos, xxiv 11, 24; Marc. xiii 22;
ubi per `pseudoprophetas et falsos prophetas' non alii significantur; similiter per `pseudoprophetam' in Apoc. xvi 13; xix 20; xx 10. [6] Quantum obscuratur sensus internus Verbi ab ideis quae captae sunt ex repraesentativis Ecclesiae Judaicae, inde quoque constare potest quod quoties memoratur propheta in Verbo, ilico obveniat idea prophetarum quales fuerunt illo tempore, quae idea multum obstat ut appercipiatur quid per illos significatur; at quo quis sapientior est, eo facilius idea ex repraesentativis illis capta removetur; ut pro exemplo, ubi templum memoratur, qui sapientius cogitant, non percipiunt templum quod Hierosolymae, sed templum Domini; ubi mons Zionis vel Zion, non illud quod fuit Hierosolymae, sed regnum Domini; et ubi Hierosolymae, non illam quae fuit in tribu Benjaminis et Jehudae, sed Hierosolymam sanctam et caelestem. @1 inde.$ @2 constare potest.$ @3 intelligantur.$