2842、“说，耶和华说，我指着自己起誓”表示来自神性的不可改变的牢固确认，即对随后到来的应许的确认。这从“说，我指着自己起誓”和“耶和华说”的含义清楚可知，这一切都意味着确认，事实上是来自神性，也就是来自祂自己的确认。神性只能从祂自己，不能从其它任何源头来确认；并且它所确认的，是不可改变的，因为这是永恒的真理。凡耶和华或主所说的话都是永恒的真理（马太福音24:35），因为它来自真理的真正存在本身。但祂似乎通过起誓来确认一件事，如祂在此处和圣言的别处所行的，这不是因为这时事情会显得更真实，而是因为祂正在向那些若不以这种方式来确认，就不接受神性真理的人确认它。事实上，这些人对耶和华或主没有其它概念，只是认为祂是一个能说某事，然后改变它的人，如我们在圣言中经常读到的；但内义所描述的实际情况完全不同。谁都能认识到，耶和华或主从不通过起誓来确认任何事；但当神性真理本身和对它的确认降至具有这种性质的人那里时，它就转变为某种像起誓一样的东西。此处的情形类似耶和华或主降临西乃山时，出现在百姓眼前的吞灭的火和冒出的烟（出埃及记19:18；申命记4:11-12；5:19-21）。在这种情况下，祂在天上的荣耀，甚至祂的怜悯本身，在那里陷入邪恶和虚假的百姓看来，就如同火和烟（参看1861节）。这同样适用于圣言提到的被认为是耶和华所说所行的许多事。由此清楚可知，“我指着自己起誓，耶和华说”表示来自神性的不可改变的牢固确认。
当论及耶和华时，“起誓”表示向一个具有这种性质的人确认，这一点从圣言中的其它许多经文可以看出来。如诗篇：
耶和华记念祂的约，直到永远！祂所吩咐的话，直到千代；就是祂与亚伯拉罕所立的约，向以撒所起的誓。（诗篇105:8-9）
约和所起的誓是一样的情况，因为耶和华或主不与人立约；但当论述的主题是通过爱和仁所实现的结合时，这种结合事实上以一个约来提出（参看1864节）。又：
耶和华起了誓，决不后悔，你是照着麦基洗德的等次永远为祭司。（诗篇110:4）
这论及主，“耶和华起了誓”表示来自神性的不可改变的确认，也就是说，这是永恒的真理。
又：
我与我所拣选的人立了约，向我的仆人大卫起了誓。我要建立你的种，直到永远；要建立你的宝座，直到代代。（诗篇89:3-4）
这也论及主。“与所拣选的人立约”和“向大卫起誓”表示不可改变的确认，或永恒的真理；“大卫”表示主（1888节）；“立了约”与神性良善有关；“起了誓”与神性真理有关。又：
我必不亵渎我的约，也不改变我口中所出的话；我一次指着自己的圣洁起誓，我决不向大卫说谎。（诗篇89:34-35）
此处“大卫”也表示主；此处“约”同样与神性良善有关；“我口中所出的话”与神性真理有关，这是因为良善与真理的婚姻，该婚姻存在于圣言的每个部分中（参看683，793，801，2516，2712节）。
又：
耶和华以真理向大卫起誓，必不反复。你的众子若守我的约和我所教导他们的法度，我必使你腹中出的果子坐在你的宝座上。（诗篇132:11-12）
“耶和华以真理向大卫起誓”明显表示对永恒真理的确认，这就是为何经上说“必不反复”。“大卫”表示主，如前所述。即便如此，这誓的确向“大卫”起了，因为他是那种相信关于他自己和他后代的应许正在被确认的人。大卫因爱自己和自己的后代而以为这应许与他有关；也就是如前面经文所述，他的种要建立，直到永远，他的宝座要建立，直到代代；而事实上，这话是指着主说的。
以赛亚书：
这事在我好像挪亚的洪水。我怎样起誓不再使挪亚的诸水漫过大地，我也照样起誓不再向你发怒。（以赛亚书54:9）
此处“起誓”表示以起誓来立约并确认它。至于这是一个约，而非一个誓言，可参看创世记（9:11）。同一先知书：
耶和华起誓说，我怎样思想，必照样成就。（以赛亚书14:24）
又：
耶和华指着自己的右手和大能的膀臂起誓。（以赛亚书62:8）
耶利米书：
你们住在埃及地的一切犹大人，当听耶和华的话；耶和华说，看哪，我指着我的大名起誓，在埃及全地，我的名不再被犹大任何人的口称呼说，永生的主耶和华（LordJehovih）。（耶利米书44:26）
同一先知书：
耶和华说，我指着自己起誓，波斯拉必变为荒场。（耶利米书49:13）
又：
万军之耶和华指着自己的灵魂起誓，我必使人，如同使蝗虫一样充满你。（耶利米书51:14）
阿摩司书：
主耶和华指着自己的圣洁起誓，看哪，日子快到。（阿摩司书4:2）
同一先知书：
耶和华指着雅各的崇高起誓，他们的一切行为，我都永远不忘。（阿摩司书8:7）
在这些经文中，“耶和华指着自己的右手起誓”，“指着祂的大名”，“指着自己”，“指着自己的灵魂”，“指着自己的圣洁”，“指着雅各的狂傲”，都表示存在于耶和华或主里面的确认。耶和华只能从祂自己给予确认。“耶和华的右手”，“耶和华的大名”，“耶和华的灵魂”，“耶和华的圣洁”，“雅各的崇高”表示主的神性人身或人性；正是这神性人身或人性提供确认，或说确认通过神性人身或人性而来。
耶和华或主“起誓”将那地赐给亚伯拉罕、以撒和雅各，或他们的后代，在内义上表示对祂会将天国赐给那些爱祂、信祂之人的确认。这些人就是在圣言的内义上，亚伯拉罕、以撒、雅各，或列祖的子孙后代所指的人；这一点也由以下事实来实际代表：迦南地的确被赐给了他们的后代，那时他们当中的教会代表主的天国，这地本身也代表天国。“地”和“迦南地”在内义上是指主的国度（可参看1413，1437，1607节）。这解释了为何在摩西五经，经上说：
并使你们在耶和华向你们列祖起誓应许给他们和他们的种的地上，就是流奶与蜜之地，可以延长你们的日子；使你们的日子和你们子孙的日子，在耶和华向你们列祖起誓应许给他们的地上得以增多，如天覆地的日子那样多。（申命记11:9，21）
从这些经文清楚可知，耶和华起的“誓”是确认的代表，事实上是不可改变的确认的代表，这一点在以赛亚书更明显：
我指着自己起誓，公义的话从我的口发出，并不返回，众膝都必向我跪拜，众舌都必指着我起誓。（以赛亚书45:23）
此外，经上吩咐那些属于代表性的犹太教会的人在起誓确认所立的约，同样在确认所许的愿，以及应许和保证时，要“指着耶和华的名起誓”。经上之所以这样吩咐他们（尽管事实上，他们只是被允许如此行），是因为他们将以这种方式来代表内在人的确认。在这种情况下，他们指着耶和华的名所起的誓，和其它事一样，都具有代表性。摩西五经清楚表明，所起的这些誓是被吩咐的，确切地说，是被允许的：
你要敬畏耶和华你的神，侍奉祂，指着祂的名起誓；你不可随从别神。（申命记6:13-14）
申命记：
你要敬畏耶和华你的神，侍奉祂，紧依附着祂，也要指着祂的名起誓。（申命记10:20）
以赛亚书：
在地上给自己祝福的，必凭真理的神来祝福自己；在地上起誓的，必指着真理的神起誓。（以赛亚书65:16）
耶利米书：
耶和华说，以色列啊，你若回转，回转归向我，若从我面前除掉你可憎的偶像，就不再摇摆不定；你必以真理、公平、公义，指着永生的耶和华起誓。（耶利米书4:1-2）
同一先知书：
他们若殷勤学习我百姓的道，指着我的名起誓，那么他们就必建立在我百姓中间。（耶利米书12:16）
他们也指着“耶和华的名”起誓，或向“耶和华起誓”，这一点可见于以赛亚书：
雅各家啊，听这话吧，那称为以色列名下、从犹大的水中出来的，你们指着耶和华的名起誓，提说以色列的神，却不凭真理，不凭公义。（以赛亚书48:1）
同一先知书：
当那日，埃及地必有五城说迦南的语言，又指着万军之耶和华起誓。（以赛亚书19:18）
约书亚记：
会众的首领已经指着耶和华以色列的神向基遍人起誓。（约书亚记9:18-19）
由此明显可知，他们被允许指着耶和华的名或耶和华起誓。但由此也明显可知，这种起誓仅仅是内在人的确认的一个代表。众所周知，内在人，也就是那些拥有良心的人，不需要通过起誓来确认任何事；他们也的确不这样确认。他们视起誓为可耻的。诚然，他们能相当肯定地断言某事的真实性，还能借助推理来确认这种真实性，但不能指着它起誓。他们拥有约束他们的内在约束，即良心的约束。在内在约束上再额外添加一种外在约束，也就是起誓，就等于影射或指责他们心里是不诚实的。此外，内在人具有这种性质：他喜欢在自由中，而不是被强迫说话、行事，因为对这些人来说，内在掌控外在，而不是反过来。因此，那些拥有良心的人不会起誓；那些对良善和真理拥有感知的人，也就是属天人更不会起誓。属天人甚至不通过推理来向自己或其他人确认任何事，只是说，某事是这样或不是这样（202，337，2718节）。所以，他们更远离起誓。
由于这些原因，还由于起誓是将要被废除的代表之一，所以主在马太福音以这些话教导说，我们根本不可以起誓：
你们又听见有话说，不可起假誓，所起的誓，总要向主履行。但是我对你们说，你们根本不可以起誓，不可指着天起誓，因为天是神的宝座；不可指着地起誓，因为地是祂的脚凳；也不可指着耶路撒冷起誓，因为耶路撒冷是大君王的城；又不可指着你的头起誓，因为你不能使一根头发变黑或变白。你们的话，是就是是，不是就是不是；若再多说，就是出于邪恶。（马太福音5:33-37）
这些话表示我们根本不可以指着耶和华起誓，也不可以指着属于耶和华或主的任何事物起誓。
Potts(1905-1910) 2842
2842. And said, By Myself have I sworn, saith Jehovah. That this signifies irrevocable confirmation from the Divine, namely, concerning the things which follow, is evident from the signification of "saying by Myself have I sworn," and of "saith Jehovah;" all which involve confirmation, and indeed from the Divine, that is, from Himself. The Divine cannot confirm from any other source than from Itself; and what it confirms is irrevocable, because it is eternal truth. Whatever Jehovah or the Lord speaks is eternal truth (Matt. 24:35), for it comes from the very being of truth. But His confirming it as it were by an oath (as here and elsewhere in the Word) is not for the reason that it may be more true, but for the reason that it is said to such as do not receive truth Divine unless it is so confirmed; for they have no other idea of Jehovah or the Lord than as of a man, who can say, and change, as we frequently read in the Word; but in the internal sense it is very different. Everyone may know that Jehovah or the Lord never confirms anything by an oath; but when the Divine truth itself, and its confirmation, passes down to a man of such nature, it is turned into the semblance of an oath. The case herein is as it was with the devouring fire and smoke that appeared upon Mount Sinai before the eyes of the people, when Jehovah or the Lord came down (Exod. 19:18; Deut. 4:11-12; 5:19-21): His glory in heaven, even mercy itself, appeared in this manner before the people there, who were in evil and falsity (see n. 1861); and the case is the same with many things called the sayings and doings of Jehovah that are spoken of in the Word. It may be seen from this that the expression, "by Myself have I sworn, saith Jehovah," is significative of irrevocable confirmation from the Divine. [2] That to "swear," when predicated of Jehovah, signifies to confirm with a man who is of such nature, may be seen from many other passages in the Word; as in David:
Jehovah remembered His covenant forever, the word which He commanded to a thousand generations; which He made with Abraham, and His oath unto Isaac (Ps. 105:8-9). The case is the same with a covenant as with an oath, in that Jehovah or the Lord does not make a covenant with man, but when conjunction by love and charity is treated of, this is set forth in act as a covenant (see n. 1864). In the same:
Jehovah hath sworn, and will not repent, Thou art a Priest forever, after the manner of Melchizedek* (Ps. 110:4). This is said concerning the Lord, and "Jehovah hath sworn" denotes irrevocable confirmation from the Divine, that is, that it is eternal truth. [3] In the same:
I have made a covenant with My chosen, I have sworn unto David My servant, Thy seed will I establish forever, and build up thy throne to generation and generation (Ps. 89:3-4). This also is concerning the Lord: to "make a covenant with the chosen," and to "swear unto David," denote irrevocable confirmation or eternal truth; "David" denotes the Lord (n. 1888); to "make a covenant" regards the Divine good; to "swear," the Divine truth. In the same:
My covenant will I not profane nor alter the thing that is gone out of My lips; once have I sworn by My holiness, I will not lie unto David (Ps. 89:34-35);
where also "David" denotes the Lord; the "covenant" here likewise has regard to the Divine good; and the "thing that has gone out of My lips," to the Divine truth, and this on account of the marriage of good and truth which is in everything in the Word (see n. 683, 793, 801, 2516, 2712). [4] In the same:
Jehovah hath sworn unto David in truth, He will not turn from it. Of the fruit of thy body will I set upon thy throne, if thy sons will keep My covenant, and My testimony that I shall teach them (Ps. 132:11-12);
"Jehovah hath sworn unto David in truth" manifestly denotes the confirmation of eternal truth; and therefore it is said, "He will not turn from it; "that by David is meant the Lord has been stated already; the oath was still "to David," because he was of such a character that he believed that the confirmation was concerning himself and his posterity; for David was in the love of himself and of his posterity, and hence believed that it was concerning him; that is, as said above, that his seed should be established forever, and his throne to generation and generation; but this was said of the Lord. [5] In Isaiah:
This is as the waters of Noah unto Me; for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wroth with thee (Isa. 54:9);
where to "swear" denotes making a covenant and confirming it by an oath. That it was a covenant, and not an oath, may be seen in Genesis 9:11. In the same:
Jehovah hath sworn, saying, Surely as I have thought, so shall it come to pass (Isa. 14:24). In the same:
Jehovah hath sworn by His right hand, and by the arm of His strength (Isa. 62:8). In Jeremiah:
Hear ye the word of Jehovah, all Judah, that dwell in the land of Egypt; behold I have sworn by My great name, saith Jehovah, that My name shall no more be named in the mouth of any man of Judah, saying, As the Lord Jehovih liveth, in all the land of Egypt (Jer. 44:26). By Myself have I sworn, saith Jehovah, that Bozrah shall become a desolation (Jer. 49:13). In the same:
Jehovah Zebaoth hath sworn by His soul, Surely I will fill thee with men as with the locust (Jer. 51:14). In Amos:
The Lord Jehovih hath sworn by His holiness, that behold the days shall come (Amos 4:2). In the same:
Jehovah hath sworn by the excellency of Jacob, Surely I will never forget any of their deeds (Amos 8:7). [6] In these passages, "Jehovah swearing by His right hand," "by His great name," by "Himself," by His "soul," by His "holiness," by the "excellency of Jacob," signifies the confirmation there is in Jehovah or the Lord. A confirmation by Jehovah can be given only from Himself. The "right hand of Jehovah," the "great name of Jehovah," the "soul of Jehovah," the "holiness of Jehovah," the "excellency of Jacob," signify the Lord's Divine Human: "swearing" thereby was confirmation. [7] Jehovah or the Lord "swearing" to give the land to Abraham, Isaac, and Jacob, or to their posterity, signifies in the internal sense the confirmation that He would give the heavenly kingdom to those who are in love to Him and faith in Him. It is they who are meant in the internal sense of the Word by the sons and the posterity of Abraham, Isaac, and Jacob, or of the fathers; which was also actually represented by the fact that the land of Canaan was given to their posterity, and that the church at that time with them represented the Lord's heavenly kingdom, as the land itself also did. (That "land" and the "land of Canaan" in the internal sense is the Lord's kingdom, may be seen above, n. 1413, 1437, 1607.) It is from this that it is said in Moses:
That ye may prolong your days upon the ground which Jehovah sware unto your fathers, to give unto them, and to their seed, a land flowing with milk and honey; that your days may be multiplied, and the days of your children, upon the ground which Jehovah sware unto your fathers, to give them, as the days of the heavens upon the earth (Deut. 11:9, 21). From these passages it must now be evident that Jehovah's "swearing" was representative of confirmation, and indeed of an irrevocable one. This is still more plainly manifest in Isaiah:
By Myself have I sworn, the word of righteousness is gone forth from My mouth, and shall not return, that to Me every knee shall bow, every tongue shall swear (Isa. 45:23). [8] Moreover it was enjoined upon those who were of the representative Jewish Church, that when they confirmed covenants by an oath, and likewise vows, also promises, and sureties, they should "swear by the name of Jehovah." The reason why this was enjoined upon them, although it was only permitted, was that the confirmation of the internal man also would thus be represented; so that oaths at that time in the name of Jehovah, were as other things were, namely, representative. That it was enjoined, that is, permitted, is evident in Moses:
Thou shalt fear Jehovah thy God, and Him shall thou serve, and shalt swear by His name; ye shall not go after other gods (Deut. 6:13-14). Again in the same:
Thou shalt fear Jehovah thy God, Him shalt thou serve and to Him shalt thou cleave, and shalt swear by His name (Deut. 10:20). In Isaiah:
He who blesseth himself in the earth shall bless himself in the God of truth, and he that sweareth in the earth shall swear by the God of truth (Isa. 65:16). In Jeremiah:
If thou wilt return, O Israel, saith Jehovah, unto Me shall thou return; and if thou wilt put away thine abominations from before Me, waver not; and thou shalt swear, Jehovah liveth, in truth, in judgment, and in righteousness (Jer. 4:1-2). In the same:
If learning they will learn the ways of My people, to swear by My name, then they shall be built up in the midst of My people (Jer. 12:16). That they also swore "by the name of Jehovah," or swore "to Jehovah," may be seen in Isaiah:
Hear ye this, O house of Jacob, that are called by the name of Israel, and are come forth out of the waters of Judah, that swear by the name of Jehovah, and have made mention of the God of Israel, not in truth, and not in righteousness (Isa. 48:1). In the same:
In that day there shall be five cities in the land of Egypt that speak the language of Canaan, and swear to Jehovah Zebaoth (Isa 19:18). In Joshua:
The princes of the congregation sware to the Gibeonites by Jehovah the God of Israel (Josh. 9:18-19). [9] From this it is evident that they were permitted to swear by the name of Jehovah, or by Jehovah; yet it is evident that this was nothing else than a representative of the confirmation of the internal man. But it is known that internal men, that is, those who have conscience, have no need to confirm anything by an oath; and that they do not thus confirm. To them oaths are a cause of shame. They can indeed say with some asseveration that a thing is so, and can also confirm the truth by reasons; but to swear that it is so, they cannot. They have an internal bond by which they are bound, namely, that of conscience. To superadd to this an external bond, which is an oath, is like imputing to them that they are not upright in heart. The internal man is also of such a character that he loves to speak and act from freedom, but not from compulsion; for with them the internal compels the external, but not the reverse. On this account they who have conscience do not swear; still less do they who have perception of good and truth, that is, celestial men. These do not even confirm themselves or one another by reasons, but merely say that a thing is so, or is not so (n. 202, 337, 2718); wherefore they are still further removed from taking an oath. [10] For these reasons, and because oaths were among the representatives which were to be abrogated, the Lord taught that we are not to swear at all, in these words in Matthew:
Ye have heard that it has been said, Thou shalt not forswear thyself; but shalt perform unto the Lord thine oaths. But I say unto you, Swear not at all neither by the heaven, for it is God's throne; nor by the earth, for it is His footstool nor by Jerusalem, for it is the city of the great king; neither shalt thou swear by thy head, for thou canst not make one hair white or black. But let your speech be, Yea, yea; nay, nay; for whatsoever is more than these cometh of evil (Matt. 5:33-37). By these words is meant that we are not to swear at all by Jehovah, nor by anything which is of Jehovah or the Lord. * Poenituit...juxta verbum meum, Malchizedech; but poenitebit...juxta modum Malchizedechi, n. 6148. [Rotch ed.]
Elliott(1983-1999) 2842
2842. 'And he said, By Myself I have sworn, says Jehovah' means unchangeable confirmation from the Divine, that is to say, regarding the things that follow. This becomes clear from the meaning of 'saying, by Myself I have sworn' and of 'says Jehovah', all of which imply confirmation, and indeed from the Divine, that is, from Himself. The Divine is unable to confirm from any other source than Himself, and that which He confirms is unchangeable because it is eternal truth. Whatever Jehovah or the Lord utters is eternal truth, Matt 24: 35, since it comes from the very Being (Esse) itself of truth. But He confirms a thing seemingly with an oath, as He does here and elsewhere in the Word, not because that thing is then more true, but because He addresses Himself to persons who do not accept Divine truth unless it is confirmed in that way. For such persons do not have any other idea of Jehovah or the Lord than of a human being who is able to declare a thing and to change his mind, as one reads of many times in the Word; but in the internal sense the situation is altogether different. Anyone may recognize that Jehovah or the Lord never confirms anything with an oath, but when Divine Truth itself, and the confirmation of it, passes down to that kind of person it is converted into the semblance of an oath. It is as it was with the devouring fire and the smoke that appeared over Mount Sinai before the eyes of the people when Jehovah or the Lord came down, Exod 19: 18; Deut 4: 11, 12; 5: 22-24. In this case His glory in heaven, indeed His mercy, were seen by the people there, who were under the influence of evil and falsity, as fire and smoke, see 1861. Much the same applies to many things called the utterances or actions of Jehovah that are mentioned in the Word. From this it may become clear that 'by Myself I have sworn, says Jehovah' are words meaning unchangeable confirmation from the Divine.
[2] From many other places in the Word it becomes clear that when reference is made to Jehovah 'swearing' it means confirmation with someone who is like those that have just been referred to, as in David,
Jehovah is mindful of His covenant for ever, of the word He has commanded to a thousand generations, which He made with Abraham, and of His oath to Isaac. Ps 105: 8, 9.
It is similar with 'a covenant' as it is with 'an oath', for Jehovah or the Lord does not make a covenant with man. But when the subject is conjunction through love and charity, this is also presented in actual events as a covenant, see 1864. In the same author,
Jehovah has sworn and not repented, You are a Priest for ever after the manner of Melchizedek. Ps 110: 4.
This refers to the Lord. 'Jehovah has sworn' stands for unchangeable confirmation from the Divine, that is, that it is eternal truth.
[3] In the same author,
I have made a covenant with My chosen one, I have sworn to David My servant, I will continue your seed even for ever, and build your throne from generation to generation. Ps 89: 3, 4.
This too refers to the Lord. 'Making a covenant with the chosen one, and swearing to David' stands for unchangeable confirmation or eternal truth. 'David' stands for the Lord, 1888; 'making a covenant' has regard to Divine Good, 'swearing' to Divine Truth. In the same psalm,
I will not profane My covenant, and the utterance of My lips I will not alter. Once and for all I have sworn by My holiness, I will not lie to David. Ps 89: 34, 35.
Here also 'David' stands for the Lord. 'Covenant' here again has regard to Divine Good, 'utterance of the lips' to Divine Truth. They do so on account of the marriage of good and truth, which marriage exists in every individual part of the Word, dealt with in 683, 793, 801, 2516, 2712.
[4] In the same author,
Jehovah has sworn the truth to David, from which He will not turn back, Of the fruit of your bodya I will set on your throne, provided your sons keep My covenant and My testimony which I teach them. Ps 132: 11, 12.
'Jehovah has sworn the truth to David' plainly stands for the confirmation of eternal truth. Hence the statement 'from which He will not turn back'. As has been stated, 'David' is used to mean the Lord. This oath was sworn even to David because he was the kind of person who believed that the confirmation applied to himself and his descendants. For David was moved by self-love and love of his descendants, and this explains why he believed that what was declared - that is, as in the quotation above, that his seed would continue for ever and his throne from generation to generation - had reference to himself, when in fact what was said had reference to the Lord.
[5] In Isaiah,
This is as the waters of Noah to Me; as I swore that the waters of Noah should go no more over the earth, so I have sworn not to be angry with you. Isa 54: 9.
Here 'swearing' stands for making a covenant and confirming it with an oath. As regards its being a covenant and not an oath, see Gen. 9: 11. In the same prophet,
Jehovah has sworn, saying, Surely as I have thought, so will it be. Isa 14: 24.
In the same prophet,
Jehovah has sworn by His right hand, and by His mighty arm. Isa 62: 8.
In Jeremiah,
Hear the Word of Jehovah, all you of Judah dwelling in the land of Egypt, Behold, I have sworn by My great name, said Jehovah, that My name will no more be invoked by the mouth of every man (vir) of Judah who says, As lives the Lord Jehovih in all the land of Egypt. Jer 44: 26.
In the same prophet,
I have sworn by Myself, says Jehovah, that Bozrah will become a desolation. Jer 49: 13.
In the same prophet,
Jehovah Zebaoth has sworn by His own soul, Surely I will fill you with men (homo) as with the bruchus.b Jer 51: 14.
In Amos,
The Lord Jehovih has sworn by His holiness, that, behold, the days are coming. Amos 4:-2.
In the same prophet,
Jehovah has sworn by the excellence of Jacob, Surely I will never forget any of their deeds. Amos 8: 7.
[6] In all these places Jehovah's having sworn by His right hand, by His great name, by Himself, by His own soul, by His holiness, and by the excellence of Jacob, means the confirmation that there is in Jehovah or the Lord. No confirmation by Jehovah is possible except from Himself. Jehovah's right hand, Jehovah's great name, Jehovah's soul, Jehovah's holiness, and the excellence of Jacob mean the Lord's Divine Human; through the latter confirmation came.
[7] Jehovah's or the Lord's swearing to give the land to Abraham, Isaac, and Jacob, and to their descendants, in the internal sense means confirmation that He would grant the heavenly kingdom to those in whom love and faith in Him are present. These are the ones who are meant in the internal sense of the Word by the sons and descendants of Abraham, Isaac, and Jacob, that is, of the patriarchs. The same was also represented in the actual historical granting of the land of Canaan to their descendants; and the Church as it existed at that time among them represented the Lord's heavenly kingdom, as also did the land itself. For 'the land' and 'the land of Canaan' in the internal sense is the Lord's kingdom, see 1413, 1437, 1607. This explains why it is said in Moses,
That you may prolong your days on the land which Jehovah swore to your fathers to give to them, and to their seed, a land flowing with milk and honey; so that your days may be multiplied, and the days of your sons, on the land which Jehovah swore to your fathers to give them, as long as the days of the heavens above the earth. Deut 11: 9, 21.
From all these places it may now become clear that Jehovah's 'swearing' was representative of confirmation, and indeed of unchangeable confirmation, as is plainer still in Isaiah,
By Myself I have sworn; out of My mouth has gone forth the word of righteousness, which will not return, that to Me every knee will bow, every tongue will swear. Isa 45: 23.
[8] In addition to this, those who belonged to the Jewish representative Church were commanded when confirming covenants with an oath, likewise when confirming vows, as well as promises, and also guarantees, to swear by the name of Jehovah. The reason they were commanded - or to be exact, merely permitted - to do so was that the confirmation of the internal man would in that way also be represented. Thus it was that in those times oaths sworn by the name of Jehovah were like everything else, that is to say, they were representatives. The fact that such was commanded, that is, permitted, is clear in Moses, You shall fear Jehovah your God, and serve Him, and swear by His name; you shall not go after other gods. Deut 6: 13, 14.
Elsewhere in the same author,
You shall fear Jehovah your God; you shall serve Him and cling to Him, and you shall swear by His name. Deut 10: 20.
In Isaiah,
He who blesses himself in the land will bless himself by the God of truth, and he who swears in the land will swear by the God of truth. Isa 65: 16.
In Jeremiah,
If you will return, O Israel, says Jehovah, to Me may you return. And if you are removing your abominations from My sight do not waver. And swear, As Jehovah lives, in truth, in judgement, and in righteousness. Jer 4: 1, 2.
In the same prophet,
If they will diligently learn the ways of My people, to swear by My name, they will be built up in the midst of My people. Jer 12: 16.
The fact that they also swore by the name of Jehovah, that is, swore to Jehovah, [is evident] in Isaiah,
Hear this, O house of Jacob, who are called by the name of Israel and who came out of the waters of Judah, who swore by the name of Jehovah and made mention of the God of Israel, but not in truth and not in righteousness. Isa 48: 1.
In the same prophet,
On that day there will be five cities in the land of Egypt which speak with the lip of Canaan and swear to Jehovah Zebaoth. Isa 19: 18.
In Joshua it is said that the leaders of the congregation swore to the Gibeonites by Jehovah God of Israel, Josh 9: 18, 19.
[9] From this it is clear that they were permitted to swear by the name of Jehovah or by Jehovah. But it is also clear that such swearing was nothing else than a representative of confirmation of the internal man. It is well known that internal people, that is, those who possess conscience, have no need to confirm anything by means of an oath; and that they do not so confirm. By them oaths are regarded with disapproval. They are indeed able to assert quite categorically that something is so, and also to confirm the truth with the aid of reasons; but to swear that a thing is so they cannot. They are governed by an internal bond - that of conscience. The addition to this of an external bond, which is an oath, is a kind of insinuation that they are not upright in heart. What is more, the internal man is such that he loves to speak and act in freedom and not under compulsion, for with such persons the internal controls the external, and not the reverse. People who possess conscience therefore do not swear oaths, still less do those do so who possess the perception of good and truth, that is, who are celestial people. The latter do not even, by means of reasons, confirm anything for themselves or for others, but they merely say that something is so, or else is not so, 202, 337, 2718. Consequently they are further removed still from any swearing with an oath.
[10] For these reasons, and because oaths belonged among representatives which were to be brought to an end, the Lord teaches in the following words in Matthew that one should not swear at all,
You have heard that it was said, You shall not swear falsely, but shall perform to the Lord your oaths. But I say to you, You shall not swear at all, neither by heaven, for it is God's throne, nor by the earth, for it is His footstool, nor by Jerusalem, for it is the city of the great King. Nor shall you swear by your head, for you cannot make one hair white or black. But let your words be, Yes, yes; No, no; anything beyond this is from evil.c Matt 5: 33-37.
These words are used to mean that one should not swear at all by Jehovah or by anything whatever that is Jehovah's or the Lord's.
Latin(1748-1756) 2842
2842. `Et dixit, In Me juravi, dictum Jehovae': quod significet confirmationem ex Divino irrevocabilem, nempe de illis quae sequuntur, constare potest a significatione `dicere, in Me jurare, et dicti Jehovae' quae omnia involvunt confirmationem, et quidem ex Divino, hoc est, ex Ipso; Divinum nec aliunde quam ex Se Ipso confirmare potest, et quod confirmat, est irrevocabile, quia veritas aeterna; quicquid Jehovah seu Dominus loquitur, est veritas aeterna, Matth. xxiv 35, nam ex ipso Esse veri {1}venit; at quod juramento quasi confirmet, ut hic, et alibi in Verbo, non ideo est quod magis verum sit, sed est ideo quia ad tales qui non recipiunt verum Divinum nisi ita confirmatum; non enim aliam ideam de Jehovah seu Domino habent quam de homine, qui dicere potest, et mutare, {2}sicut pluries in Verbo legitur, {3}sed in sensu interno id aliter se habet. Quod Jehovah seu Dominus nusquam aliquid juramento confirmet, quisque scire potest, {4}at cum ipsum Divinum Verum, et ejus confirmatio, delabitur ad hominem talem, vertitur in simile juramenti; se habet hoc {5}sicut ignis comedens et fumus qui apparuit super monte Sinai coram oculis populi, cum descendit Jehovah seu Dominus, Exod. xix 18; Deut. iv 11, 12; v 19-21 [A.V. 22-24], gloria Ipsius in caelo, immo ipsa misericordia, ita apparuit coram populo ibi, qui in malo et falso, videatur n. 1861; similiter se habet cum {6}multis quae a Jehovah dicuntur dicta et facta, de quibus in Verbo; inde constare potest quod `in Me juravi, dictum Jehovae' sit significativum confirmationis ex Divino irrevocabilis. [2] Quod `jurare' ubi praedicatur de Jehovah, significet confirmare apud hominem qui talis, constare potest a pluribus aliis locis in Verbo, ut apud Davidem, Jehovah recordatur in aeternum foederis Sui, verbi praecepit in mille generationes, quod pepigit Abrahamo, et juramenti Sui Jishako, Ps. cv 8, 9:similiter se habet cum foedere ac cum juramento, quod Jehovah seu Dominus non pangat foedus cum homine, sed cum agitur de conjunctione per amorem et charitatem, sistitur illud etiam actualiter ut foedus, videatur n. 1864: apud eundem, Juravit Jehovah, et non paenituit Ipsum, Tu Sacerdos in aeternum, juxta verbum Meum, Malchizedek, Ps. cx 4;
ubi de Domino, `juravit Jehovah' pro confirmatione ex Divino irrevocabili, hoc est, quod veritas aeterna sit: [3] apud eundem, Pepigi foedus electo Meo, juravi Davidi servo Meo, usque aeternum firmabo semen tuum, et aedificabo in generationem et generationem thronum tuum, Ps. lxxxix 3 [A.V. 4];
ubi etiam de Domino; `{7}pangere foedus electo, et jurare Davidi' pro confirmatione irrevocabili seu veritate aeterna, `David' pro Domino, n. 1888, `pangere foedus' spectat Divinum Bonum, `jurare' Divinum Verum: apud eundem, Non profanabo foedus Meum, et enuntiatum labiorum Meorum non mutabo, semel juravi in sanctitatem Meam, si Davidi mentiar, Ps. lxxxix 35 [A.V. 34];
ubi etiam `David' pro Domino; `foedus' quoque ibi spectat Divinum Bonum, `enuntiatum labiorum' Divinum Verum, et hoc ob conjugium boni et veri, quod est in singulis Verbi, de quo n. 683, 793, 801, 2516, 2712: [4] apud eundem, Juravit Jehovah Davidi veritatem, a qua non recedet, De fructu ventris tui ponam in solio tibi, si custodiverint filii tui foedus Meum, et testimonium Meum, quod doceo eos, Ps. cxxxii [11], 12;
`juravit Jehovah Davidi veritatem' manifeste pro veritatis aeternae confirmatione, quare dicitur `e qua non recedet'; per `Davidem' quod intelligatur Dominus, dictum est; juramentum {8}usque erat Davidi, {9}quia talis quod crediderit de se et de posteritate sua confirmatum esse, erat enim David in amore sui et posteritatis suae, et inde credidit quod de illo dictum, nempe, ut supra, quod `in aeternum firmaretur semen ejus,' et `in generationem et generationem thronus ejus,' cum tamen de Domino dictum: [5] apud Esaiam, Aquae Noahi hoc Mihi, quod juravi non transire aquas Noahi amplius super terram, ita juravi non succensere tibi, liv 9;
{10}ubi `jurare' pro `foedus pangere' et juramento confirmare; quod foedus fuerit, non juramentum, videatur Gen. ix 11: apud eundem, Juravit Jehovah, dicendo, Si non, quemadmodum cogitavi, ita erit, xiv 24:
apud eundem, Juravit Jehovah in dextram Suam, et in brachium roboris Sui, lxii 8:
apud Jeremiam, Audite Verbum Jehovae omnis Jehudah, habitantes in terta Aegypti, Ecce Ego juravi in nomen Meum magnum, dixit Jehovah, si erit amplius nomen Meum invocatum in ore omnis viri Jehudae, dicentis, Vivus Dominus Jehovih in omni terra Aegypti, xliv 26:
apud eundem, In Me juravi, dictum Jehovae, quod in desolationem erit Bozrah, xlix 13:
apud eundem, Juravit Jehovah Zebaoth in animam Suam, Si non implevero te homine sicut brucho, li 14:
apud Amos, Juravit Dominus Jehovih in sanctitatem Suam, quod ecce dies venientes, iv 2:
apud eundem, Juravit Jehovah in celsitudinem Jacobi, Si oblitus fuero in aeternum Omnium factorum eorum, viii 7;
[6] in illis locis, quod `Jehovah juraverit per dextram Suam, per nomen Suum magnum, per Se, per animam Suam, per sanctitatem Suam, per celsitudinem Jacobi' significant confirmationem quae in Jehovah seu Domino; confirmatio a Jehovah non dabilis est quam ex Ipso; `dextra Jehovae, nomen magnum Jehovae, anima Jehovae, sanctitas Jehovae, celsitudo Jacobi' significant Divinum Humanum Domini, per Ipsum {11}fuit confirmatio. [7] Quod Jehovah seu Dominus juraverit `dare terram Abrahamo, Isaco et Jacobo,'{12}seu posteris eorum, in sensu interno significat confirmationem quod daret regnum caeleste illis qui in amore et fide sunt in Ipsum; ii sunt qui intelliguntur in Verbi sensu interno per filios et posteros Abrahami, Isaci et Jacobi, seu patrum; quod etiam actualiter repraesentatum per id quod posteris eorum data sit terra Canaan, et quod Ecclesia tunc apud eos repraesentaret regnum Domini caeleste, ut quoque ipsa terra; quod `terra' et `terra Canaan' in sensu interno sit regnum Domini, videatur n. 1413, 1437, 1607; inde est quod dicatur apud Mosen, Propterea ut prolongetis dies super humo, quam juravit Jehovah patribus vestris, ad dandum illis, et semini eorum, terram fluentem lacte et melle:...propterea ut multiplicentur dies vestri, et dies filiorum vestrorum super humo, quam juravit Jehovah patribus vestris ad dandum illis, juxta dies caelorum super terra, Deut. xi [9], 21;
ex his locis nunc constare potest quod `jurare Jehovae' fuerit {13}repraesentativum confirmationis, et quidem irrevocabilis; ut manifestius adhuc patet apud Esaiam, In Me juravi, exivit ex ore Meo justitiae verbum, et non revertetur, quod Mihi incurvabit se omne genu, jurabit omnis lingua, xlv 23. [8] Praeterea injunctum fuit illis qui ab Ecclesia repraesentativa Judaica fuerunt, cum juramento confirmarent foedera, pariter vota, ut et promissa, tum vadimonia, quod tunc jurarent in nomen Jehovae; quod hoc illis injunctum fuerit, tametsi modo permissum, erat causa ut sic quoque repraesentaretur confirmatio interni hominis; ita ut juramenta tunc in nomen Jehovae essent sicut cetera, nempe repraesentativa; quod injunctum, hoc est, permissum, constat apud Mosen, Jehovam Deum tuam timebis, et Ipsi servies, et in nomen Ipsius jurabis, non ibitis post deos alios, Deut. vi 13, 14;
alibi apud eundem, Jehovam Deum Num timebis, Ipsi servies et Ipsi adhaerebis, et in nomen Ipsius jurabis, Deut. x 20:
apud Esaiam, Qui benedicit sibi in terra, benedicet in Deo veritatis, et qui jurat in terra, jurabit in Deum veritatis, lxv 16:
apud Jeremiam, Si reverteris Israel, dictum Jehovae, ad Me revertaris, et si removes abominationes a faciebus Meis, ne vacilles, et jura, vivit Jehovah, in veritate, in judicio, et in justitia, iv 1 [2]:
apud eundem, Si discendo {14}discent vias populi Mei, adjurandum in nomen Meum,...et aedificabuntur in medio populi Mei, xii 16. Quod etiam juraverint in nomen Jehovae, seu juraverint Jehovae, apud Esaiam, Audite hoc, domus Jacobi, vocati nomine Israelis, et ex aquis Jehudae exiverunt, jurantes in nomen Jehovae, et Deum Israelis memorarunt, non in veritate, et non in justitia, xlviii 1:
apud eundem, In die illo erunt quinque urbes in terra Aegypti, loquentes labiis Canaanis, et jurantes Jehovae Zebaoth, xix 18:
apud Joshuam, Jurarunt principes congregationis Gibeonitis, per Jehovam Deum Israelis, ix 18, 19. [9] {15}Inde constat quod permissum illis jurare per nomen Jehovae, seu per Jehovam; sed quod id nihil aliud fuerit quam repraesentativum confirmationis interni hominis, {16}constat; notum {17}autem est quod interni homines, hoc est, qui conscientiam habent, non opus habeant aliquid per juramentum confirmare, et quod nec confirment, juramenta illis sunt pudori; dicere quidem possunt cum aliqua asseveratione quod ita sit, ut et veritatem confirmare per rationes, sed jurare quod ita sit, nequeunt; habent internum vinculum quo ligati, nempe conscientiae; illi superaddere vinculum externum, quod est juramentum, est sicut illis irrogare quod non recti corde sint; internus homo etiam talis est ut ex libero amet loqui et agere, non autem ex coacto, internum enim apud eos cogit externum, non autem vicissim; quare qui conscientiam habent, non jurant, minus adhuc qui perceptionem boni et veri, hoc est, caelestes homines; hi ne quidem per rationes apud se et inter se confirmant, sed modo dicunt quod ita sit vel non ita sit, n. 202, 337, 2718, quare hi adhuc remotiores sunt a juramento; [10] inde est, et quia juramenta inter repraesentativa erant quae abroganda, quod Dominus doceat quod omnino non jurandum, his verbis apud Matthaeum, Audivistis, quod dictum sit, Non pejerabis, solves vero Domino juramenta tua, Ego vero dico vobis, Non jurabis omnino, neque per caelum, quia thronus Dei est; neque per terram, quia scabellum pedum Ipsius est; neque per Hierosolymam, quia urbs est magni Regis; neque jurabis per caput tuum, quia non potes unum pilum album aut nigrum facere; esto vero sermo vester, immo immo, non non; quod ultra haec est, ex malo est, v, 33-37;
intelligitur per haec quod prorsus non jurandum per Jehovam, nec per quicquam quod est Jehovae seu Domini. @1 i et ex origine veri, seu ex ipso Vero,$ @2 i seu minari et usque paenitere,$ @3 cum tamen hoc fiat applicate ad hominem qui talis, et Jehovam nusquam paeniteat, n. 587, 588;$ @4 i sed usque fit apud hominem, qui dubitat num ita sit, ita qui non recipit nisi more humano confirmatum sit;$ @5 simul I$ @6 permultis$ @7 qui hic David, quod per Davidem in Verbo ac in psalmis intelligatur Dominis, videatur n. 1888,$ @8 i tamen$ @9 i qui$ @10 ibi$ @11 i ut per Verbum$ @12 et$ @13 significativum$ @14 discant I$ @15 ex illis$ @16 constare potest$ @17 enim$